O                        PRINCETON,    N.    J.                        <f^ 

BV    4211    .K5    1868 

Kidder,    Daniel   P.    1815-1891 

A  treatise   on  homiletics 

S/t^//. 

Number 

TREATISE  ON  HOMILETIGS: 


DESIGNED   TO   ILLUSTRATE 


THE  TRUE  THEORY  AND  PRACTICE  OF  PREACHING 
THE  GOSPEL. 


By  DAKIEL  p/kIDDEE,  D.D., 

A'JTHOR  OF  "The  Christian  Pastorate."  "  Heli'S  to  Prayer,"  etc 


REVISED    EDITION. 


^'IIW  YORK: 
PHILLIPS    &    HUNT. 

CmClNNATI: 
CRANSTON  db    ST  OWE, 

~       1884. 


Ejitered  according  to  Act  of  Congress,  in  the  year  1864,  by 
CARLTON    &    PORTER, 

In  the  Ci-rk's  Office  of  the  District  Court  of  the  United  States  for  the 
Southern  District  of  New  York. 


ncsToi. 


PREFACE 

TO    THE    EE VISED    EDITION. 


This  volume  aims  to  present,  in  a  systematic  form, 
3ompreliensive  and  scriptural  views  of  the  numerous 
topics  embraced  in  its  theme.  It  draws  illustrations 
from  the  experiences  of  the  past,  and  motives  from 
the  necessities  of  the  present  and  the  future.  It  seeks 
to  stimulate  both  study  and  effort  for  the  attainment 
of  excellence  in  the  discharge  of  the  highest  duty 
allotted  to  men. 

The  primary  object  of  its  preparation  was  to  fur- 
nish a  text-book  for  clerical  students  and  junior 
ministers.  The  favorable  reception  accorded  to  it 
by  preachers  of  experience  and  ability  has  encour- 
aged the  author  to  revise  his  work,  and  make  such 
additions  as  time  and  trial  have  suggested.  It  is 
again  issued  w^ith  increased  hopefulness  that  it  may 
l)c  useful  to  many  who  hold  their  talents  and  their 
lives  consecrated  to  the  glorious  task  of  preaching 
"  the  unsearchable  riches  of  Christ." 


Where  the  development  of  a  systematic  doctrine  In  a  course  of  lec 
lures  is  attempted,  it  is  useful  for  the  lecturer  to  facilitate  the  labor  to 
his  pupils  and  himself  by  exhibiting  In  a  manual  or  text-book  the  order 
of  his  doctrine  and  a  summary  of  its  contents. — S  ir  William  Ham- 
ilton. 


In  practical  art  principles  are  unseen  guides,  leading  us  by  invisible 
strings  through  paths  where  the  end  alone  is  looked  at.  It  is  for  science 
to  direct  and  purge  our  vision,  so  that  these  airy  ties,  these  principles 
and  laws,  generalizations  and  theories,  become  distinct  objects  of  vision. 
— W  h  e  w  e  I  I. 


They  who  know  how  much  there  Is  to  do  with  many  young  men  who 
enter  our  seats  of  learning,  and  how  much  of  necessity  the  time  and 
attention  must  be  divided  among  the  various  subjects  of  study,  wiil  con- 
fess that  it  is  no  easy  matter  to  give  that  prominence  to  homiletlcs  which 
tna  f  supreme  importance  demands. — J  ohr    Angel!    James. 


CONTENTS. 


CHAPTER  I. 

THE   PROPER    CHARACTER    OF    HOMILETICS. 

§  1.  Exi'LANATioN  OF  Teijms Page  17 

§  2.    IIoMILETICS  NOT  A  BraNCII  OR  SPECIES  OF  EhETORIC 20 

§  3.  A  HIGHER  Science  to  which  Rhetoiuc,  Logic,  and  other  Sys- 

TEAis  OF  Human  Knowledge  are  tributary 21 

§  4.  Distinction  between  Originality  and  Novelty 22 

§  5.  Preaching  not  a  Patriarchal  nor  a  Jewish  Institution 23 

§  6.  Preaching  a  Peculiar  Institution  of  Christianity 26 

Its  original  and  authoritative  appointment 26 

Primary  ideas  of  the  work  of  preaching 28 

The  peculiar  objects  and  poAver  of  preaching 30 

Prerequisites  and  material  of  preaching 32 

§  7.  The  Importance  of  IIomiletical  Study 34 

Objections  answered 35 

§  8.  Order  and  Eelations  of  Homiletical  Study 39 

CHAPTER  H. 

SOURCES    AND    MATERIALS    OF    HOMILETICAL   SCIENCE. 

Biblical. 

§  1.  The  Materials  of  Homiletical  Science  Cumulative 42 

I  2.  Chronological  Classification 43 

§  3.  Classification  of  Biblical  Materials 44 

§  4    The  Old  Testament  Instructs  the  Preacher  chiefly  by 

Analogous  Examples 44 

Enaraple  of  Solomon 41 

Hebrew  terms  rendered  preacli 46 

The  teaching  office  of  Jewish  priests 47 

The  example  of  the  prophets 51 

§  5.  The  New  Testament  abounds  in  Homiletical  Materials 54 

§  C.  The  Precepts  and  Instructions  of  Christ  to  his  Disciples.  . .  54 

Call  of  the  disciples  54 

Preliminary  instruction 55 

Sermon  on  the  mount 56 

Parables 57 

Ministry  of  the  disciples  commenced 57 


6  CONTENTS. 

Precepts  and  practice  combined Page  57 

The  triinsfi<,'iir!ition 58 

The  well-instructed  scribe 59 

The  germs  of  truth.    Prayer.     Gethsemane CO 

Expobitiou  of  Scnpture . .  61 

The  great  coirnn:?sicii G2 

%  7.  The  Example  of  Christ  as  a  Preach eu . G3 

Characteri.stics  of  Christ's  preaching 61 

Instructiveness 64 

Adaptation 64 

Variety 65 

Illustrativeness 66 

Directness  or  point 67 

J  8.  The  Examples  and  Precepts  of  the  Apostles 68 

Their  tireless  activity 69 

The  varied  circumstances  of  their  preaching 70 

The  themes  and  character  of  their  discourses 71 

A  practical  comment  on  the  preaching  of  Christ 72 

CHAPTER  HI. 

SOURCES    AND    ir.VTERIALS    OF    IIOillLETICAL   SCIENCE    COX 
TIXUED. 

Patristic  — Scholastic  — Modern. 

J  1 .  Patristic  Literature  of  IIomiletics 75 

Precepts  of  Chrysostom 76 

Summary  of  Augustine's  "  Christian  Teaching" 78 

S  2.  ScnoLASTic  Literatlre  of  IIomiletics 81 

§  3.  Modern  Literature  of  IIomiletics 82 

Comparative  value  of  the  literature  of  the  several  periods.. . .  83 

S  4.  Other  Sources  of  Homiletical  Instruction 85 

Published  sermons 85 

Ministerial  biography 86 

The  history  of  preaching.    Its  lessons 88 

CHAPTER  IV. 

THE  VARIOUS  PRODUCTS  OF  IIOMILETICS. 

Different  ages  have  produced  different  forms  of  Christian  address. 

§  1.  PosTiLS — Historic  Sketch 94 

S  2.  Homilies— Early  Orioin 95 

English  book  of  homilies 95 

The  Queen's  injunction  95 

Continental  books  of  homilies 96 

Modern  modifications  of  the  homily 97 

I  8.  Platform  A ddressks 98 

A  necessity  of  modem  Christian  enterprise 08 


CONTENTS.  7 

Characteristics  and  elements  of  success Page  1 00 

Jay's  objection.     Eemaik lOi 

S  4.    EXHOUTATION 101 

A  species  of  preaching 102 

Scriptural  idea  of  exhortation 103 

Apostolic  examples 103 

Inferences 105 

The  gift  of  exhortation  should  be  coveted 105 

It  should  be  acquired  as  initiatory  to  preaching ]  00 

Occasions  for  exhortation 109 

I  5.  The  Sermon HO 

Belongs  to  all  periods.     Its  offices llC 

A  representative  product  of  homiletics Ill 

CHAPTER  y. 

TEXTS    OF    SCmPTURE    AS    THE   THEMES    OF    SERMOXS. 

§  1.  The  Propriety  of  their  Use 113 

Analogy  of  Jewish  custom 114 

Of  tlie  Saviour's  example 115 

The  practice  of  the  apostles  and  fathers 116 

Inherent  fitness  of  the  custom 116 

S  2.  The  Object  of  EMPLoymo  Texts 117 

To  make  a  suitable  recognition  of  God's  word 117 

To  secure  a  valid  basis  for  the  instruction  of  men 117 

The  use  of  texts  tends  to  variety  in  preaching 118 

Texts  aid  the  memory  and  promote  the  thoughtfuhiess  of 

hearers 113 

The  abuse  of  texts 119 

§  3    Texts  should  be  chosen  with  care  and  solicitude 120 

§  4.  Judicious  Habits  of  selection  should  be  cultivated 120 

In  a  minister's  critical  and  devotional  reading  of  the  Scriptures.  121 

By  special  search 121 

By  classification 121 

Guiding  principles 123 

$  5.    EULES  FOR  the  CHOICE  OF  TeXTS 125 

Preach  on  great  subjects 127 

CHAPTER  YI. 

AGENCIES   OF    PULPIT   PREPARATION. 

I  1,  General  Views  of  the  Subject 128 

Mental  preparation 129 

lingual  preparation 129 

Successive  steps 129 

I  2.  l>rrERPRETATION 132 

Importance  of  interpretation.    Biblical  stady 132 

Eules  of  interpretation 133 

Practical  advices 134 


8  CONTENTS. 

§8.  Invention- Page  1?^ 

The  special  faculties  of  knowledge 137 

Offices  of  tlie  imaginatioD 139 

Processes  of  invention 141 

Generalization 143 

Analysis 14? 

Hypothesis 14& 

Comparison , 1 50 

Exercise 1 51 

Practical  rules 152 

%  4.  Disposition. 153 

Its  nature 153 

Its  importance .55 

Its  general  offices 156 


CHAPTER  VII. 

DISPOSITION     APPLIED     TO     THE     PRINCIPAL    PARTS     OF     A 
DISCOURSE. 

Ancient  systems  of  disposition 160 

Explanation  of  terms 160 

Comprehensive  character  of  the  argument 161 

§  1.  The  Introduction 162 

Two  kinds,  formal  and  informal.     Occasions  for  informal 162 

Design  of  an  introduction 164 

Different  kinds 164 

Desirable  qualities 164 

Materials  for  introduction 167 

Order  of  preparation 167 

I  2.  The  Ai£glment 169 

Confusion  of  authors  in  respect  to  dispi  sition,  division,  etc. .   169 

Proper  relations  of  the  text  and  the  theme  or  subject 171 

Tabular  view  of  the  sermon  and  its  parts 172 

Different  modes  of  discussion  distinguished 174 

Explanatory  discussion . .   177 

Definition.    Narration.    Description.    Exemplification  178-180 

Observational  discussion 181 

Propositional  discussion 184 

Applicatory  discussion.     The  field  of  persuasion 18» 


CHAPTER  VHI. 

IIOMILETICAL    PRAXIS    ON   THE    ARGUMENT. 

Nature  and  importance  of  Praxis 195 

Generalization 197 

Division.     Tabular  view 198, 199 

General  rules  of  division 200 


CONTENTS.  9 

1 1    Textva  l  Division Tage  201 

Natuial  order 202 

Analytical 203 

Synthetical 205 

I  2,  Topical  Division 206 

Present  use  of  the  term  topical  not  drawn  from  the  loci  com- 
munes of  the  ancients 206 

Advantages  of  topical  division 208 

Principal  modes 209 

By  analysis 210 

By  relations 211 

By  illustration 211 

By  exhibition  of  motives 212 

By  proofs 213 

Eelations  between  division  and  discussion 214 

The  uses  of  division 215 

Abuses  of  division 217 

Question  of  the  statement  of  divisions 217 

Eules 220 


CHAPTER  IX. 

THE    CONCLUSION. 

mportance  of  conclusions 222 

Their  proper  design 223 

§  1.  The  Matter  appropriate  to  Conclusions 224 

Inferences.     Eecapitulation.     Appeal.     Exhortation 224, 225 

Ehetorical  advices  as  to  excitation 225 

Devotional  expressions 227 

A  striking  passage  of  Scripture.    Prayer.    Doxology.   227  228 

$  2.  Essential  Characteristics  of  Conclusions 229 


CHAPTER  X. 

ESSENTIAL    QUALITIES    OF   THE    SERMON   AS    A    WHOLE. 

1,  Evangelical  Character 2S3 

As  to  the  truth  employed.     As  to  the  spirit  and  manner  of 
its  deli  very.     Historical  proof  of  its  importance 233-238 

2.  Interest 239 

Necessity  of  awakening  interest  in  religious  themes 239 

Means  of  so  doing 240 

Be  deeply  interested  yourself 240 

Cultivate  clearness  and  vividness  of  expression 242 

Acquire  felicity,  and  practice  frequency  of  illustration 243 


10  CONTENTS. 

To  tliis  end  study  the  laws  of  figurative  language. .. .  Page  244 

Learn  the  uses  o^  simile  and  int^aphor 245 

Employ  illustrations  from  analogy 247 

Euiploy  appropriate  scriptural  and  historical  allusions  by 

statements  of  fact  and  hypothesis 249 

Eules  in  reference  to  illustration 251 

§  }.  Instruction 2i^3 

Its  indispensable  importance — contemplated  in  the  original 

command  of  the  Saviour 253 

In  order  to  it  ministers  must  be  constant  learners 253 

They  must  form  systematic  and  comprehensive  plans  of  in- 
struction    254 

S  4.  Efficiency 255 

Preaching  contemplates  certain  great  objects 255 

The  diflFusion  of  truth  and  consequent  overthrow  of  error. .  255 

The  conversion  of  souls 255 

The  practice  of  righteousness 256 

The  establishment  and  edification  of  the  Church  of  Christ.  256 
No  preaching   etticient  which  does  not  accomplish  one  or 

more  of  these  objects  .■ 256 

Elements  of  efficiency 258 

Earnestness 253 

Christian  sympathy 260 

Unction 262 


CHAPTER  XL 

THE    CLASSIFICATIOX    OF   SERMONS. 

Advantages  of  classification 267 

Proper  basis  of  classification 263 

§  1.  ExPOSITOIlY  DiSCULKSES 269 

§  2.  Hortatory  Discourses 372 

$  3.  Doctrinal  Discourses 274 

§  4.  Practical  Discourses 276 

1 5.  Miscellaneous  or  Occasional  Discourses 278 

Funerals 279 

Special  providences 281 

Missions  and  benevolence 231 

Festival  occasions 288 

Temperance 283 

Education  and  Sunday-schools 284 

Preaching  to  children 284 

Reasons  why  they  should  be  the  special  subjects  of  preaching  286 

Two  modes :  1.  Children's  department  in  sermons 286 

2,  Special  sermons  to  children 288 

Elements  of  smcccss  in  preaching  to  the  young 283-  9iJ.* 


CONTENTS.  11 

CHAPTER  XII. 

THE    STYLE    OF    SERMONS. 

JStyle  a  msans,  not  an  end Page  202  ^ 

General  qualities  demanded  in  a  o^ood  style 202 

Purity.    Precision.     Perspicuity.     Unity.     Strength 292,293 

1 1,  Special  Qualities  eeqvired  in  a  good  Pulpit  Style 2!i3 

Dignified  simplicity 2'.)3 

Scriptural  congruity 21i6 

Earnest  directness 2!»9 

Energy 300 

%  2.  Means  of  cultivating  a  good  Pulpit  Style 302 

Conversation 302 

A  careful  study  of  the  elements  and  lexicography  of  one's 

native  language 303 

Eeading  and  study  of  the  best  authors 304 

Writing 305 


CHAPTER  XIII. 

THE    DELIVERY   OF    SERMONS. 

{  1.  Possible  Modes  consideked 307 

Eecitation.     Advantages  and  disadvantages 307 

Eeading.     Arguments  in  favor  of  reading 310 

Objections  to  reading  as  a  mode  of  delivery 311 

Extemporaneous  delivery 312 

Objections  urged  against  it 313 

Arguments  f  )r  it 314 

A  composite  mode  of  delivery 314 

{  2.  Histokical  View  of  the  Practice   and   Tueokies   of   Past 

Ages  in  reference  to  this  Subject 316 

Sermons  not  read  daring  the  apostolic  era 317 

Extemporaneous  discourse  practiced  during  the  early  ages  of 

the  Church 318 

The  custom   of  reciting  sermons  introduced  iu  the  fourth 


century 


320 


Eecitation  retained  iu  the  Continental  Churches 322 

The  custom  of  reading  arose  in  England  about  the  middle  of 
the  sixteenth  century 324 

Eeading  has  since  prevailed  somewhat  extensively  in  England 
and  in  the  United  States  of  America 325 

The  verdict  of  ages  in  favor  of  extemporaneous  delivery  ren- 
dered as  perfect  as  possible  by  auxiliary  writing  . . ; 325 


13  CONTEI^TS. 

CHAPTER   XIV. 

PULPIT    ELOCUTION. 

8  1.  Its  iMroKTANCE  as  the  Executi'^'E  Branch  of  IIomiletic3.  Page  S29 

§  2.  Faults  to  be  Avoided 3S 2 

Awkwardness 332 

Carelessness 332 

Haughtiness  and  harshness 3-33 

Formality 333 

Levity 333 

Monotony  and  dullness 334 

§  S.  Excellences  to  be  Acquired 334 

Ease  and  refinement  of  manners.     Self-possession  and  seren- 
ity of  mind.     Gravity.     Affectionate  anxiety.     Earnestness  335 

§4.  Means  of  Attaining  a  good  Pulpit  Elocution 335 

Thorough  mental  cultivation 335 

Systematic  training  of  the  voice  and  other  physical  powers. .  335 
A  proper  discipline  of  the  heart  as  a  means  of  developing  the 
moral  power  of  the  preacher 338 


CHAPTER  XV. 

HABITS    OF    PREPAKxVTIOX    FOR   PREACHING. 

In.portance  of  right  views  of  the  subject 840 

§  1.  PitEi.iMiNARY  Preparation  involve?: 

Moral  preparation 341 

Educational  preparation.    Embracing 

Mental  discipline 342 

The  acquisition  of  large  stores  of  knowledge 342 

A  special  development  of  the  powers  of  expression 342 

Eule.    First,  acquire  readiness ;  second,  correctness ;  third, 

force 346 

I  2,  General  Preparation  should  be  Contini'ous  and  IIabitu^al.  347 
jf  8.  Special  Preparation  uequires 

The  study  of  subjects  for  particular  occasions 343 

The  careful  elaboration  of  a  plan  of  discourse 349 

Detailed  composition  in  writing 354 

Advantages  of  writing 355 

As  a  means  of  self-discipline  and  of  thought 355 

Writing  improves  the  style  of  a  speaker 356 

It  enal)les  him  to  profit  by  his  past  labors 357 

It  becomes  a  means  of  extending  his  usefulness 358 

Wrong  habits  of  writing 358 


CONTENTS.  13 

Rules  to  aid  in  forming  correct  habits Page  3"i8 

Extract  from  Olin 3(51 

The  proper  use  of  plans 363 

Special  preparation  for  reading  and  recitation 304 

CHAPTER  XVI. 

rREACinXG    AS    A    PASTORAL    DUTY. 

PiKJuliar  position  of  a  young  pastor 364 

Propriety  of  introductory  sermons 366 

The  great  objects  of  the  true  pastor  are : 

S  1.  The  Edification  of  the  Chlt.cu  promoted  by 

Ministrations  suited  to  individuals  and  classes  of  believers. ..  367 
The  thoiough  instruction  of  the  Church  as  an  organic  body. .  368 

Necessity  and  advantages  of  pastoral  visitation 368,  309 

§  2.  The  Conversion  of  the  Unregenerate,  requiring 

Faithfulness  in  declaring  the  whole  counsel  of  God 369 

Discrimination  in  applying  it  to  characters 370 

Accompanying  labors,  conversations,  and  appeals 370 

Both  these  objects  are  to  be  aimed  at  in  conjunction,  and 
continuously  by  means  of  wise  plans  and  persevering  zeal.  370 

CHAPTER  XVIT. 

PREACHING   AS    A    MISSIONARY   DUTY. 

Peculiarities  of  mission-work  in  foreign  and  domestic  fields 373 

§  1.  Pastors  should  cultivate  the  Missionary  Spirit,  and  put 
FORTH  Missionary  Efforts  as  they  may  have  occasion 
AMONG  Soldiers,  Seamen,  Prisoners,  and  other  Neg- 
lected Classes 374 

They  should  extend  their  labors  to 

Neglected  neighborhoods 375 

Haunts  of  dissipation,  streets,  and  market-places 375 

Camp-meetings,  etc 375 

Biblical  examples  of  outdoor  preaching 375 

Methodistic  examples 375 

§  2.  Qualifications  essential  to  Success 376 

CHAPTER  XVIH. 

PROPRIETIES    AND   VICES   OF    THE    PULPIT. 

Necessity  to  ministers  of  an  acute  sense  of  propriety 378 

§  1.  Proprieties 378 

Proprieties  relating  to  individual  conduct  in  the  sacred  desk  379 

Auxiliary  services  of  the  pulpit 381 

Ministerial  courtesy 383 

I  2.  Vices  of  the  Pulpit 386 

Plagiarism:    1.  Of  sermons;    2.  Of  extracts;    3.  Of  plans; 
4.  By  imitation 386-388 


tJ:  CONTENTS. 

Indolence  of  preparation Page  389 

Starring,  coarseness,  vulgarity,  etc 389,  390 

Witticism.     Authorities  on  the  subject 391 

The  aflfectation  of  profundity 395 

Tediousuess 396 


CHAPTER  XIX. 

rnE  niTLOSOPHY  of  eloquence  considered  in  refer- 
ence TO   PKEACIIING. 

Intrinsic  interest  of  the  subject 397 

§  1.  Various  Definitions  of  the  Term 397 

5  2.  Analysis  of  the  true  Idea  of  Eloquence 400 

Eloquence  not  a  unit.     It  differs  in  kinds  and  degrees.. 401 

§  3.  The  Term  applied  by  eminence  to  the  highest  Degrees 403 

Daniel  Webster's  explanation  of  eloquence 403 

§  4.  The  Themes  and  Circumstances  of  the  Preacher  favorable 

TO  THE  attainment  OF  THE  HIGHEST  RESULTS   OF   ELOQUENCE.   404 

CHAPTER  XX. 

CONDITIONS    AND    ELEMENTS    OF    POWER    IN    THE    PULPIT. 

1.  Strong  conceptions  of  the  magnitude  and  dignity  of  the  preach- 

er's work 409 

2.  A  love  for  his  work 410 

3.  A  manifestation  of  that  love  by  zeal  and  faithfulness 411 

4.  Preaching  must  be  the  great  business  of  life 411 

5.  The  purpose  and  habit  of  making  everything  subservient  to 

preaching 412 

6.  Discretion  in  the  choice  and  adaptation  of  subjects 412 

7.  A  liighcr  aim  than  mere  success 414 

8.  A  holy  life  and  influential  example 414 

9.  The  spirit  and  practice  of  deep  devotion 414 

10.  The  blessing  and  unction  of  the  Holy  Ghost 415 


CHAPTER  XXI. 

DIVINE    ASSISTANCE    IN    PREACHING. 

Erroneous  views.    The  true  principle 411 

S  1.  The  Nature  of  the  Work  renders  Special  Divine  Assistancb 

PROBAI5LE 41lr 

It  is  God's  work.    It  is  great  and  diflficult.     Man's  unaided 

ability  is  inadequate  to  its  right  performance 417 

I  2.  The  Scriptuijes  make  it  certain  that  Divine  Assistance  will 

be  given  on  appropblatk  Conditions 418 

Indirect  promisca 419 


CONTENTS.  15 

Direct  promises Page  419 

Prayers  lor  aid 42\ 

Acknowledgements  of  aid 421 

Other  proofs  that  aid  was  given  the  apostles 421 

I  3.  The  Expekience  of  Devout  Ministers  in  all  Ages  snows 

THAT  SIMILAR  AlD  TS  NEEDED,  MtX  BE  EXPECTED,  AND  SHOULD 
BE  SOUGHT  BY  ALL  WHO  HOPE  TO  PrEACH  THE  GoSPEL  EFFECT- 
IVELY    422 

Point  .of  union  between  natural  efforts  and  supernatural  aid 424 

CHAPTER  XXir. 

PUBLIC   PRAYER    AS    A    BRANCH    OF    PULPIT    SERVICE. 

Responsibility  of  ministers  as  to  the  right   conduct  of  the  devo- 
tions of  the  Sanctuary j^ 426 

§  1.  Certain  Faults  of  Public  Prayer 427 

As  to  the  use  of  the  voice 427 

As  to  matter 428 

As  to  manner  and  spirit 428 

As  to  language 429 

Too  great  length.     Attitude,  gesture,  etc 429 

§  2.  Qualities  essential  to  Excellence 430 

As  to  matter,  spirit,  and  language 430 

§  3.  Means  of  attaining  Excellence 431 

Study  of  the  nature  and  elements  of  prayer 431 

Capacity  to  employ  appropriate  Scripture  language 431 

Deep  personal  piety  cultivated  by  habitual  private  devtdtion.  433 
Meditation  and  devotional  composition 433 


APPENDIX. 
A. 

BcnoLASTic  Literature  of  Homiletics 437 

B. 

The  Modern  Literature  of  Homiletics 439 

Books  in  Latin 439 

Books  in  English 440 

Chronological  list  of  authors  on  the  subject  of  preaching  ....  440 

Pulpit  helps 452 

Note  on  published  sermons 454 

Note  on  clerical  biography 456 

Books  in  French 457 

German  authors 460 

Portuguese,  Spanish,  and  Italian  authors 463 


16  CONTENTS. 


c. 

SnniART     OF     THE     VIEWS     OF     LEADINO     DiVINES,     AuTHORS,     AUfTD 

Churches   ox   the   Mode   of   Preaching   with   reference   to 

Delivery Page  464 

1 092.    Bishop  Burnet.     Dr.  Watts.     Eichard  Baxter 464-46S 

1703.     John  Edwards 468 

1731.     Sir  Richard  Blackmore 468 

17r>6.     Dr.  Doddridge .'. .  468 

1758.     John  Lawson 468 

1766.     Arclibishop  Seeker 469 

1772.     Thomas  Gibbons 469 

1770.     George  Campbell 470 

1798.     John  Smith 470 

Testimonies  of  the  Nineteenth  Century 471 

Sidney  Smith.     Edward  Everett 472,  473 

The  Church  of  England 473 

Rev.  D.  Moore 473 

The  Independents  of  England 476 

William  Jay.     Robert  Vaughn.     T.  Wallace 476,  477 

English  Baptists 478 

English  Wesleyans , 478 

The  Free  Scotch  Church 479 

American  Churches 479 

Unitarians 479 

Congregational ists 479 

Baptists 480 

Dr.  Wayland 480 

Presbyterians,  Old  School 485 

Resolutions  of  the  General  Assembly,  with  comments 485 

Presbyterians,  New  School ,  . . . .  488 

Dr.  Skinner 488 

Methodists  489 

Extemporaneous  delivery  the  general  practice  of  powerful 
preachers 48ft 

D. 

ElAMPLE     OF   THE     CLASSIFICATION   AND     PARAPHRASE   OF   ScRIPTUBB 
DNDER  THE    VARIOUS   IIkaDS   OF   PraYER 490 

Invocation 49O 

Adoration 49I 

Thanksgiving 49I 

Confession , ,  _  492 

Petition  and  supplication 493 

Self-dedication 494 

BlcBBing  and  2)raiso , . .  494 


A  TREATISE  ON  HOMILETICS. 


CHAPTER    I. 

THE     PROPER     CHARACTER     OF     HOMILETICS. 

§1.  Explanation  of  Terms. 

The  term  Homiletics  has  been  adopted  in  onr  lan- 
guage as  the  only  single  word  which  embraces  in  its 
eigniiication  all  that  relates  to  preaching,  whether 
regarded  as  a  science  or  an  art.  It  is  analogous  to 
mathematics,  optics,  metaphysics,  and  other  scientific 
ternis  similarly  derived  from  the  Greek  which,  in  the 
English  language,  take  a  plural  form  with  a  singular 
or  integral  signification. 

In  the  German  the  word  HomUetil^  and  in  the 
French  Ilomiletique^  alike  derived  from  the  Greek 
diM'A7]TLKog,  and  having  precisely  the  same  meaning  af. 
onr  word  Homiletics,  preserve  the  singular  ending, 
as  do  lo2:ic  and  rhetoric  in  our  lano'uas-e. 

'J'he  word  dfUXoc,  in  classic  Greek,  signified  a 
crowd  or  assembly  of  people,  and  in  early  Cln-istian 
usage  it  came  to  represent  an  assembly  for  worship. 

The  corresponding  verb,  6p/lew,  signified  to  con- 
verse or  communicate  freely  with  individuals  or 
assemblies.  Hence  the  addresses  most  frequently 
made    to    Christian    assemblies   were    denominated 

2 


18  ETYMOLOGY  OF   TERMS. 

binXlaL^  or  ludiiilics.  The  same  word  was  [promptly 
transferred  to  the  Latin,  becoming  homilla^  and 
with  scarcely  any  variation  in  form  has  been  adcptiMj 
in  all  those  modern  langnages  which  have  a  C  hi  is- 
tian  literatnre.  The  generic  term  homiletics  is  a 
„     .,  ,.  natural    outi»:rowth   of  such    a   root.     It 

Homiletics    a  ^ 

generic  term,  ^^.^g  adoptcd  cotcmporancously  with  n 
similar  terminology  of  varicnis  other  sciences  anci 
departments  of  science,  and  being  closely  identified 
with  the  history  of  preaching,  is  not  likely  to  b( 
superseded. 

Eftbrts  have  been  made  to  throw  ridicule  upon  the 
term  homiletics,  and  also  upon  the  study  of  the  sci 
ence  which  it  indicates,  in  the  idea  that  it  necessa- 
rily involves  stiff  formalities  and  inflexible  rules 
which  tend  rather  to  encumber  than  profit  the 
preacher.  Such  efforts  appear  in  their  true  light 
when  we  consider  that  no  science  should  be  dis- 
carded because  it  has  been  taught  in  an  imperfect  or 
mistaken  manner.  On  this  point,  it  may  be  re- 
marked that  while  the  mistakes  of  science  can  hardly 
ever  be  greater  than  the  errors  of  ignorance,  yet  the 
true  office  of  science  in  this  as  in  all  other  spheres  is 
to  correct  mistakes  by  showing  the  reasons  on  which 
both  right  and  wrong  practice  are  based.  While, 
therefore,  the  term  homiletics  is  not  to  be  discarded, 
yet  its  use  need  not  be  too  frequent.  Other  teims, 
for  the  sake  of  variety  and  convenience,  although 
not  perfect  synonj^ms,  may  often  be  used  in  its 
stead. 

Preaching,  as  one  of  the  principal  forms  of  Chris- 
tian address,  and  specially  as  the  term  most  fre- 
queu'tly  employed  in  our  version  of  the  Scriptures 
to  indicate  speech  for  evangelical  purposes,  is  often 
used    in    a   generic    sense,    on    the    principle    of  a 


PREACHING.  19 

part  representing  the  wliole.  The  word  Terms  used  « 
preacli  is  derived  from  tlie  Latin  prcBco^  a  e<iuivaienta. 
herald  or  public  crier,  and  is  applicable  ratlier  to  the 
act  of  the  preacher  than  to  the  product  of  his  mind 
or  his  voice.  A  minister  of  the  Gospel  preaches  ser- 
mons, hie  utters  exhortations,  and  he  delivers  homilies^ 
or  lectures.  Yet  he  performs  all  these  duties  in  his 
capacity  of  preacher,  and  we  speak  of  his  preaching 
in  the  aggregate  as  comprising  them  all. 

As  the  term  oratory  is  used  generically  with  refer- 
ence to  secular  eloquence,  so,  by  analogy,  the  term 
Christian  oratory  may  be   used   to   comprehend 
every  species  of  good  speaking  emploj^ed  in  the  advo 
cacy  of  Christian  truth. 

It  has  not  been  usual  in  England  and  America  to 
apply  the  term  science  to  p)reaching;  partly,  it  is 
believed,  owing  to  misconceptions  as  to  the  true 
classification  of  the  subject,  and  partly  from  tlie 
irregular  manner  in  which  preaching  has  been 
tauo;ht  and  studied.  As,  however,  science  si^iifies 
knowledge,  and  implies  a  systematic  arrangement  ot 
what  is  known  on  a  given  subject,  tliere  appears  no 
reason  why  the  term  may  not  be  applied  to  preach- 
ing as  well  as  to  interpretation,  or  any  other  topic 
of  sacred  study.*  Let  no  one  suppose  that  the  use 
of  this  term  indicates  any  disposition  to  lower  preach 
ing  to  a  level  with  human  sciences.  It  rather  aims  to 
rescue  it  from  the  doubtful  position  it  has  too  often 
been  made  to  occupy,  as  among  the  accidents  of  cleii- 
cal  education,  or  a  mere  appendage  of  rhetoric,  and 
to  place  it  in  its  true  light  as  a  science  originated 

*  Homiletics,  signifying  the  science  of  preaching,  is  strictly  analogoua 
to  Hermeneutics,  signifying  the  science  of  interpretation.  Systcinatio 
theology  also  employs  the  following  analogous  terms,  severally  derived 
from  the  Greek:  Apologetics,  Dogmatics,  Polemics,  etc. 


20  ERRONEOUS   VIEWS   CONSIDERED. 

by  the   great  Teacher,    and  illustrated  by  Christian 
experience  in  the  successive  ages  of  the  Church. 

§2.   IIoiaLETics  NOT  A  Brancii  OR  Species  of 
Ehetoric. 

A  common  and  long-standing  injustice  has  been 
done  to  this  sul)ject  by  treating  it  as  merely  a  branch 
of  rhet(  ric.  Tlie  efficiency  of  preaching  has  been 
curtailed  during  successive  ages  by  too  servile  an 
adherence  to  the  formulae  and  irrelevant  precepts  of 
systematic  rhetoricians.  The  error  from  which  such 
results  have  followed  dates  back  to  the  fourth  cen- 
tury, a  period  in  which  external  prosperity  became  a 
snare  to  the  Church  in  many  respects,  and  when 
some  of  the  prominent  Church  fathers  sought  to  im- 
prove upon  the  simplicity  of  Christian  teaching  by 
arraying  it  in  the  adornments  of  pagan  rhetoric. 
This  mistake,  under  various  modifications,  has  been 
so  far  perpetuated  that  even  now  many  seem  to 
suppose  that  rhetoric,  leaving  been  perfected  in 
ancient  times,  moderns,  and  even  Christian  minis- 
ters, are  to  find  their  hio-hest  teachino-s  in  the  svstems 
of  Ai'istotle,  Cicero,  and  Quintilian. 

Thus  Yinet  says,  "  Khetoric  is  the  genus,  homilet- 
ics  the  species ;"  Porter  speaks  of  "  sacred  rhetoric, 
including  homiletics  and  preaching;"  Eipley  has 
written  a  book  on  "Sacred  llhetoric;"  and  various 
theological  institutions  have  professorships  of  sacred 
rlietoric,  designed  to  cover  the  whole  ground  of  hom- 
iletics. Most  writers  on  rhetoric  make  a  similar  dio- 
tribution  of  our  theme;  and  while  Christian  ministers 
treat  of  the  composition  and  delivery  of  sermons  as 
constituting  the  whole  work  of  the  preacher,  rhetori- 
cians, making  three  classes  of  orations,  deliberative, 
judicial,  and  demonstrative,  assign  to  the  sermon  its 


TRUE   RELATIONS   OF   RHETORIC.  21 

place  as  a  impedes  of  tlie  latter,  tlius  subordinating 
Cliristian  eloquence  to  an  inferior  position. 

A  just  view  of  this  subject  will  show  that  rhetoric 
itself  is  a  progressive  science,  an  outgrowth  of  lan- 
guage and  human  experience.  It  was  highly  culti- 
vated  indeed  in  Greece  and  Rome,  but  is  nevertheless 
subject  to  its  most  perfect  development  as  a  result  of 
Christian  progress.  With  all  'that  has  ^^^^^^^  ^^^^ 
been  written  on  the  subject  there  is  not  °f^^etoric. 
even  yet  an  agreement  among  rhetoricians  as  to  what 
constitutes  the  proper  character  of  rhetoric  itself. 
One  class  treat  it  as  an  independent  science,  embrac- 
ing in  its  relations  and  within  its  laws  every  species 
of  human  language.  Another  class,  of  whom  is 
Whately,  following  Aristotle,  treat  it  as  the  art  of 
persuasion,  "  an  oft'shoot  of  logic."  It  may  be  readily 
and  justly  inferred  that  the  Divine  Author  of  preach- 
ing did  not  appoint  an  agency  for  the  renovation  of 
the  world  which  could  with  any  propriety  be  regarded 
as  a  mere  addendum  to  rhetoric,  or  indeed  any  sys- 
tem of  human  science. 

§  3.  A  HIGHER  Science  to  which  Ehetoric,  Log/c, 

AND  OTHER  SySTE.MS  OF  HuMAN  KNOWLEDGE  ARE 
TRIBUTARY. 

Preaching  is  to  be  regarded  as  preeminently  a  re- 
ligious agency  appointed  by  the  Saviour  of  the  world 
as  a  means  of  rescuing  men  from  error  and  sin,  and 
leaching  them  the  way  of  life  and  immortality.  It  is 
a  human  exponent  of  the  divine  plan  of  salvation.  In 
this  distinctive  character  it  was  employed  by  Christ 
and  enjoined  upon  his  disciples. 

Its  essential  character  and  its  fundamental  desisrns 
were  therefore  impossible  of  concepti 


ion 


to  the  masters  of  ancient  rhetoric.     Of   ^^^^ 


Early  Hhetori* 


29  PREACPIIXG   ORIGINAL. 

these  it  may  be  well  to  remember  tliat  the  most  dis- 
tingiiisbed  lived  before  the  Christian  era.  Isocrates 
flourished  436  B.  C,  Aristotle  384  B.  C,  and  Cicero 
107  B.  C. ;  while  Quintilian,  who  in  respect  to  orig- 
inality was  a  mere  echo  of  those  who  had  preceded 
him,  wrote  A.  D.  42. 

The  Lord  Jesns  Christ  quoted  none  of  these  authors, 
studied  none  of  their  works,  and  yet  "  he  spake  as 
never  man  spake."  Himself  the  author  of  truth,  Iiq 
had  no  occasion  to  go  to  heathen  sages  as  a  copyist. 
Nevertheless,  it  was  within  his  plan  and  province  to 
avail  himself  of  knowledsfe  and  truth  wherever  found. 
Hence  the  literary  preparation  of  the  world  for  the 
Saviour's  advent  was  as  significant  as  the  political- 
The  fact  that  the  Gospel  was  written  and  preached 
in  that  very  Grecian  language  in  which  both  rhetoric 
and  logic  had  received  their  highest  cultivation, 
clearly  indicates  that  Christianity  was  designed  to 
avail  itself  as  a  tributary  of  whatever  good  thin^ 
science  and  culture  had  prepared  to  its  hand. 

§  4.    Distinction    between    Oeiginality   and 
Novelty. 

It  is  an  error  to  suppose  that  nothing  is  original 
which  is  not  in  its  elements  novel,  or  at  least  new. 
Originality  consists  in  being  first  in  order.  To  main- 
tain the  originality  of  an  invention,  it  is  only  neces- 
sary to  show  that  its  principle  or  that  the  combina- 
tion of  its  materials  was  unknown  before.  Thus  new 
inventions  in  the  arts  are  continually  arising. 

So  in  reference  to  preaching  as  appointed  by 
Christ;  liuman  speech,  a  capacity  cotemporaneous 
with  the  existence  of  the  race,  was  exalted  to  a  new 
oSice,  and  in  a  new  combination  with  divine  truth 
and   human   experience  was   adopted  as   the   great 


A  NEW  AND  IMPORTANT  AGENCY.       23 

Agency  for  tlie  promotion  of  tlie  Gospel  a  new  agency 
in  t]ie  world.  Under  the  working  of  a  of  speech. 
newly  developed  principle,  a  distinguishing  attribute 
of  humanity  was  ordained  to  serve  as  a  chosen  in- 
Btnimentality  for  the  salvation  of  men.  This/  too, 
was  in  accordance  with  anotlier  important  act  of  the 
divine  administration.  When  God  saw  fit  to  appoint 
a  token  of  his  covenant  not  to  destroy  the  earth 
again  by  a  flood,  he  did  not  create  a  new  en:ibleni 
for  tjiat  purpose.  He  designated  a  product  of  the 
existing  laws  of  nature.  He  set  his  bow  in  the  cloud 
to  be  that  token,  From  that  moment  the  rainbow 
was  invested  with  a  new  and  peculiar  significance. 
Its  appointment  as  a  bow  of  promise  was  original, 
althouo-h  the  bow  itself  was  as  ancient  as  the  morn- 
ing  of  creation. 

Thus  when  the  Saviour  designated  as  a  principal 
agency  for  the  evangelization  of  the  world  the  com- 
mon power  of  human  speech,  so  original  and  appar- 
ently simple  was  the  appointment  that  it  was  scofifed 
at  by  both  Jews  and  Greeks  as  absurdly  inadequate 
to  such  a  purpose.  Nevertheless,  it  was  in  this  pre- 
cise manner  that  "  God  made  foolish  the  wisdom  of 
this  world."  "  For  after  that  in  the  wisdom  of  God 
the  world  by  wisdom  knew  not  God,  it  pleased  God 
by  the  foolishness  of  preaching  to  save  them  that 
believe."  1  Cor.  i,  20,  21. 

§5.  Preaching  not  a  Patriarchal  nor  a  Jew- 
ish Institution. 

The  chief  allusions  to  preaching  in  the  Old  Testa- 
ment are  prophetic  of  the  Saviour  and  his  mission. 
The  most  striking  are  found  in  Isaiah :  "  How  beau- 
tiful upon  the  mountains  are  the  feet  of  him  that 
bringeth  good  tidings,  that  publisheth  peace;  that 


24  PREACniXG   XOT   PATRIARCHAL. 

bringetli  good  tidings  of  good,  that  publislietli  salva- 
tion." lii,  7.  "  The  Spirit  of  the  Lord  God  is  upon 
me ;  because  the  Lord  hath  anointed  me  to  preach 
good  tidings  unto  the  meek ;  he  hath  sent  me  to  bind 
up  the  brokenliearted,  to  prochiini  liberty  to  the  cap- 
tives, and  the  opening  of  the  prison  to  them  that  are 
bound  ;  to  proclaim  the  acceptable  year  of  the  Lord." 
Ixi,  1,  2. 

The  Church  in  successiv^e  ages  has  interpreted 
these  and  kindred  passages  as  solely  applicable  to  the 
Messiah  and  tlie  preaching  of  his  Gospel,  and  not  to 
anything  known  under  the  Jewish  dispensation.  The 
term  preacher  is,  indeed,  applied  to  Solomon  in  a 
single  book  of  the  Old  Testament,  and  by  the  Xew 
Testament  to  the  antediluvian  patriarch  Noah. 

Noah's  specific  office  w^as  to  forewarn  men  of  the 
flood.  In  this  respect  he  was  alone,  and  we  are  not 
authorized  by  the  Scripture  record  to  infer  that  dur- 
ing the  patriarchal  age  any  systematic  public  efforts 
for  the  promotion  of  truth  were  appointed  or  prac- 
ticed. Enoch,  according  to  the  Apostle  Jude, 
"prophesied"  of  the  judgment;  but  the  teaching 
office  among  the  patriarchs  was  exercised  chiefly 
through  the  agency  of  tradition. 

The  sense  in  which  Solomon  applied  to  himself 
Preaching  proper  tlic  tcmi  Ecclcsiastcs,  or  preaclicr,  will  be 

unknown  among      ,  .  ,  ,  i  tt 

the  Jews.  shown    HI   ciiaptcr   second.     ±ie   was    a 

moralist,  and  taught  the  people  in  proverlis.  Tlis 
father  David  had  impressed  and  cheered  them  with 
lyrics.  Both  characters  were  peculiar,  and  without 
successors  either  among  the  kings  or  people  of  the 
Jewish  nation. 

While  the  Old  Testament  applies  the  term  preacher 
to  no  Jew  besides  Solomon,  it  represents  Jonah  a3 
appointed  to  preach  to  Nineveh  the  preaching  that 


XOT  JEWISH.  25 

tlie  Lord  bade  liim.  The  verse  Jonali  iii,  2  iiiio-ht 
instly  liave  been  rendered  "proclaim  to  it  the  proc- 
lamation that  I  bid  thee."  Here  we  reach  the  im- 
portant fact  that  the  Jewish  prophets,  j^^-^j^  teaohjng 
although  not  preachers  in  a  proper  sense,  analogous. 
formed  a  class  of  religious  teachers  whose  office  was, 
in  several  respects,  analogous  to  that  of  preachers 
under  the  Christian  dispensation.  This  analogy  is 
clearly  recognized  by  our  Saviour  in  his  allusion  to 
the  men  of  Nineveh,  who,  said  he,  "  repented  at  the 
preaching  of  Jonas;  and  behold,  a  greater  than 
Jonas  is  here."  Matt,  xii,  41;  Luke  xi,  32. 

It  is  worthy  of  remark  that  this  is  the  only  expres- 
sion of  Christ  which  attributes  preaching  to  any  of 
the  worthies  of  the  Old  Testament,  and  the  following 
statement  in  this  case  marks  broadly  the  difference 
between  the  simple  warning  of  Jonah  to  the  Nine- 
vites  and  the  preaching  which  Christ  came  to  insti- 
tute, namely,  "  Qood  tidings  of  great  joy,  which  shall 
be  to  all  people."  Luke  ii,  10. 

While,  therefore,  by  analogy  we  may  learn  some 
valuable  lessons  from  the  lives  and  labors  of  the  Jew- 
ish prophets,  (vide  chapter  ii,  §4,)  we  can  only  rec- 
ognize them  as  occasional  and  extraordinary  messen- 
gers sent  with  special  warnings  and  predictions  to 
admonish  mankind  of  the  will  and  authority  of  God. 

Judaism  was  eminently  a  religion  of  ceremonies. 
In  its  tabernacle  and  temple  centered  its  power.  The 
Levites  who  performed  its  ceremonial  services  were 
J  riests,  not  preachers.  Their  business  was  to  offer 
sacrifices  typical  of  Christ ;  a  duty  which  came  to  an 
end  when  the  great  Sacrifice  was  offered,  and  conse- 
quently could  have  no  perpetuation  in  the  Christian 
Church. 

Having  thus  surveyed  the  ground,  we  find  that 


26  TKE ACHING   ESSENTIALLY 

neil.her  the  patriarchal  nor  the  Jewish  ilii^peiisationa 
possessed  or  recognized  such  an  institution  as  that  of 
preaching.  Hence,  i»'we  speak  of  "tlie  preachers  of 
the  Old  Testament,"  it  should  be  understood  that  we 
call  them  such  by  analogy  only."^' 

g  6.  Preaching   a  Peculiar   Institution   of 
Christianity. 

ITS    ORIGINAL    AND    AUTHORITATIVE    APPOINTMENT. 

It  has  never  been  claimed  that  preaching  belonged 
to  any  form  of  heathenism,  and  the  foregoing  remarks 
show  that  it  was  neither  an  institution  of  patriarch- 
ism  nor  of  Judaism.  In  accordance  with  these  facts 
the  Xew  Testament  proves  it  to  have  originated  with 
Christianity  as  one  of  the  leading  characteristics  of 
the  new  dispensation.  What  can  be  found  in  no  an- 
tecedent history  there  stands  forth  as  a  familiar  fact. 

John  the  Baptist  slightly  anticipated  the  mission 
of  the  great  preacher,  "  Crying  in  the  wilderness  of 
Judea  and  preaching  the  baptism  of  repentance  ;"  but 

*  As  the  doctrine  of  this  section  differs  from  commonly  received 
opinion,  it  may  be  corroborated  by  an  extract  that  has  come  to  the 
author's  attention  since  the  foregoing  section  was  written: 

"  The  inspired  men  under  the  Old  Testament  did  not  preach.  They 
proclaimed  the  will  of  God  in  a  variety  of  forms.  Moses  enacted  stat- 
\ites,  prescribed  and  predicted  national  results  as  patriot  and  legislator; 
Josliua  after  his  sword  was  sheathed  swore  the  nation  to  fidelity  ;  Sam- 
uel judged  and  taught  with  divine  authority;  David  sang  as  saint 
and  king,  and  gave  utterance  to  emotions  common  to  the  Clmrcli  in 
every  age  ;  Elijah  challenged  and  battled  for  God  in  days  of  idolatrous 
degeneracy  ;  Solomon  embodied  his  experience  in  pithy  and  pointed 
sentences.  The  prophets,  as  a  body,  portrayed  present  obligation  and 
future  crises.  The  burdens  pronounced  by  Isaiah  ring  ever  Babylon, 
Bweep  through  the  wilderness,  and  are  borne  up  the  Nile. 

".Jeremiah,  Ezekiel,  and  Daniel  interest  themselves  with  national  affairs 
and  theocratic  history.  Obadiah  seals  the  fate  of  Edom,  and  Ilaggai  and 
Mahu-hi  censure  the  selfishness  of  their  age. 

"These  old  seers  foretold  Messiah,  but  did  not  exhibit  him.  They 
pictured  him,  but  did  not  preach  him." — Eadie. 


CHRISTIAN.  27 

it  was  reserved  for  Christ  liimself  to  institute  by  liia 
own  example  the  practice  of  preaching  the  Gospel. 
At  the  very  commencement  of  his  public  ministry 
it  is  recorded  of  him,  (Matt,  iv,  17,)  "  From  that  time 
Jesus  began  to  preacli,  and  to  say,  Repent :  for  llio 
kingdom  of  heaven  is  at  hand." 

Immediately  thereafter  we  have  the  record  of  his 
great  inaugural  discourse,  the  Sermon  on  the  Mount, 
following  which  notices  of  Christ's  preaching  are  fre- 
quent throughout  the  evangelical  history. 

His  own  conception  of  the  magnitude  of  his  mis- 
sion in  this  respect  appears  from  Luke  iv,  43:  "And 
he  said  unto  them,  I  must  preach  the  kingdom  of  God 
to  other  cities  2X^0  \  for  therefore  am  I  sent.  And  he 
preached  in  the  synagogues  of  Galilee."  Not  only  did 
Christ  himself  preach,  but  he  appointed  his  disciples  to 
preach  also.  He  sent  them  forth  saying,  ^^As  ye  go, 
preach.''''  In  the  great  task  thus  assigned  them  it  was 
a  prominent  part  of  Christ's  earthly  mission  to  in- 
struct his  disciples  both  by  example  and  precept,  un- 
til finally,  after  his  resurrection,  he  gave  them  as  hia 
farewell  injunction  the  great  commission,  '''Go  ye  into 
all  the  world,  and  preach  the  Gospel  to  every  creor 
tureP 

Private  and  public  speech,  even  rhetoric  and  ora 
tory,  had  been  in  the  world  anterior  to  this,  but  noth- 
ing like  the  institution  of  preaching.  Judicial,  de 
liberative,  and  forensic  eloquence  had  been  highly 
cultivated  at  Greece  and  Rome,  and  also  philosophic 
teaching ;  but  the  former  were  confined  to  tribunes, 
senates,  and  forums,  and  the  latter  to  academic 
shades.  Here  was  a  new  and  broader  field  opened  for 
eloquence.  Preaching  was  appointed  for  preaehing  de- 
the  world,  and  preachers  were  made  debt-    woSd^-w^e^* 

and  perpetTiaL 


ors  of  the  Gospel  to  every  human  bein 


2S  A   PERPETUAL   INSTITUTION. 

"wlietlier  Jew  or  Gentile,  liigli  or  low,  ricli  or  poor^ 
')ond  or  free. 

The  peculiarity  of  preacliing  is  seen  not  only  in  the 
originality,  but  also  in  the  authority  of  its  appoint- 
ment as  an  institution  of  the  Christian  Church. 
Christ  did  not  recommend  preacliing  as  other  teachers 
nn'ght  have  done,  to  be  continued  or  not,  at  the  op- 
tion of  his  followers.  "He  commanded  and  it  stood 
fast."  It  was  not  an  institution  that,  like  others  of 
human  invention,  would  become  obsolete  in  the  lapse 
of  time.  The  very  terms  of  its  appointment  implied 
continuance,  and  the  event  has  shown  it. 

Since  the  days  of  Christ  the  forums  of  Greece  and 
Eome  have  perished,  and  the  systems  of  their  wisest 
philosophers  have  passed  away  ;  but  the  preaching  of 
the  Gospel  has  continued,  and  so  multiplied  itself 
that  it  more  nearly  fills  the  w^orld  than  any  system  of 
teaching  or  of  influencing  mankind  has  ever  done. 
And  still  this  great  function  of  the  Christian  ministry 
lias  a  world-wide  fleld  open  before  it,  and  demanding 
its  increased  and  most  efficient  exercise. 

PRIMARY    IDEAS    OF    THE    WORK    OF    PREACHIXG. 

The  original  terms  of  the  ISTew  Testament  illus- 
trate sufi^o-estively  the  most  important  ele- 

Onginal  terms.  .1  ^  t^ 

ments  ot  the  preachers  work.  I^ ore- 
most  among  them  is  emyyt-A^w,  from  which  we  derive 
the  English  word  evangelize.  It  is  the  verb  of 
EvayyEAiov^  which  we  render  gospel,  meaning  origin- 
ally glad  tidings,  and  by  usage  the  peculiar  glad  tid- 
ings of  salvation  through  Christ.  This  verb  in  its 
various  forms  is  translated  preach  more  than  fifty 
times  in  the  authorized  version  of  the  New  Testament. 
It  implies  in  almost  every  case  the  announcement  of 
a  joyful  message,  as  in  Matt,  xi,  5  :  "  The  poor  have 


ETYMOLOGY   OF   SCRIITUIIAL   TERMS.  20 

the  Go?,i^el  preached  to  tliem ;"  and  Eoinans  x,  15: 
*lIow  beautiful  are  the  feet  of  them  thsit  preach  the 
Gospel  of  peace,  and  bring  glad  tidingy  of  good 
things." 

Kindred  to  the  word  jnst  considered  is  narayyiXG)^ 
diich  is  sometimes  translated  teach  and  declare.  l)ut 
asuallj  preach.  Its  primary  meaning  is  to  bring 
down  word,  or  a  message.  The  use  of  Kara,  intensive, 
implies  publication  or  urgency  of  announcement.  An 
example  of  its  use  is  found  in  Col.  i,  28 :  "  AYliom  we 
preachy  warning  every  man,  and  teaching  every  man 
in  all  wisdom ;  that  we  may  present  every  man  perfect 
in  Christ  Jesus." 

The  next  principal  word  of  the  New  Testament 
rendered  j:>?'ea6'A  is  ktjpvoog)^  derived  from  nrjpv^,  a  herald 
or  crier.  This  word  signilies  to  proclaim  publicly,  as 
in  Matt,  x,  7 :  "As  ye  ^o^  preachy  saying.  The  kingdom 
of  heaven  is  at  hand  ;"  and  in  the  twenty-seventh 
verse  of  the  same  chapter  :  "  What  ye  hear  in  the  ear, 
that  preach  ye  upon  the  housetops."  In  the  New 
Testament  KrjpvGOG)  is  used  about  sixty  times,  and  fifty- 
four  times  is  translated  by  the  word  preach. 

Another  verb  occasionally  rendered  preach  is  dia- 
"keyoiiat.  It  implies  argumentation,  and  is  often  ren- 
dered reasoned  or  disputed.  It  is  used  in  Acts  xvii,  17 : 
"Therefore  disputed  he  in  the  synagogue  with  the 
Jews,  and  with  tlie  devout  persons,  and  in  the  market 
(or  forum)  daily  with  them  that  met  with  him." 
The  same  term  is  used  in  Acts  xx  to  describe  a  Sab- 
bath discourse  of  the  apostle  at  Troas,  in  which  he 
preached  to  the  disciples  till  midnight.  This  term  is 
almost  exclusively  applied  to  the  discourses  of  Paul. 

The  only  other  Greek  verb  rendered^;'<?ac'A  is  AaAew, 
which  usually  and  primarily  signilies  to  speah^  but  in 
a  few  instances  in  connection  with  Xdyoq  is  translated 


30  SUPEKIOE    OBJECTS 

f  reach.  An  example  is  iliind  in  Mark  ii,  2  :  ''  IIo 
^reached  the  word  unto  them." 

From  this  view  of  tlie  original  terms  employed  to 
designate  the  great  work  of  the  Christian  minister, 
we  perceive  that  the  proper  idea  of  preaching  em- 
bodies three  important  elements : 

J     The  announcement  of  joyful  tidings. 

2.  The  proclamation  of  truth  as  by  a  herald,  that 
is,  urgently  and  authoritatively. 

3.  The  conviction  or  persuasion  of  men  to  belief 
by  means  of  arguments. 

These  elements  naturally  blend  together,  forming 
a  union  never  before  instituted,  but  highly  important 
in  view  of  the  great  objects  contemplated. 

THE  PECULIAR   OBJECTS   AXD  POWER   OF  PREACHING. 

At  this  point  the  special  character  and  transcend- 
ent importance  of  the  preacher's  work  become  strik- 
ingly apparent.  He  goes  not  forth  to  entertain  men 
with  pleasant  words.  lie  strives  not  to  excite  their 
admiration.  He  is  not  content  with  presenting  the 
best  forms  of  argument.  He  does  not  pause  to  dis- 
cuss mere  secular  issues,  however  exciting. 

The  preacher  goes  forth   as  a  messenger  of  the 

The  preacher  a  KIhoJ  of  killO'S  tO  aunOUUCe  tO  a  lost 
divine  meesen-  i  i       i  ■  i^  ,.         ,  .  ,  ■■ 

gor.  world  the  tidmii's  oi  salvation  tlirouo'li  a 

risen  Saviour.  He  proclaims  tlie  one  only  name 
given  under  heaven  or  among  men  whereby  we  must 
be  saved.  He  cries  aloud  and  spares  not.  He  urg- 
ently entreats  and  i'ervently  beseeches  men,  as  in 
Christ's  stead,  to  be  reconciled  to  Cod.  And  to  leave 
them  without  excuse,  he  reasons  of  temperance,  right- 
eousness, and  a  judgment  to  come. 

Differing  from  every  other  system  of  human  teach- 
ing, and  rising  in  its  objects  superior  to  any  unaided 


OF   rREACIIING.  31 

conceptions  oftlielmman  mind,  preacliiug  o^ee^\«^f  ^ 
aims  at  the  eternal  salvation  of  the  souls   portance. 
of  men.    This  aim  embraces  two  important  elements : 
The  conversion  of  men  from  error  and  sin. 
Their  instruction  and  edification  in  Christian  truth. 
Here  are  objects  involving  everything  of  most  im- 
^K^rtance  to  the  welfare  of  the  life  that  now  is  and  of 
that  which  is  to  come  ;  objects,  moreover,  of  universal 
necessity.     There  is  no  condition  of  humanity  that 
does  not  demand  the  preaching  of  the  Gospel.     There 
is  no  nation  it  may  not  exalt.     There  is  no  soul  that 
does  not  crave  the  blessing  it  proposes   to  confer. 
Yet  no   other   agency  is  so  adapted  to  secure  that 
blessing.     Philosophy  fails,  learning  falls  short,  and 
human  power  is  insufficient.     But  the  preaching  of  the 
cross  proves  to  be  "  the  power  of  God  unto  salvation, 
to  the  Jew  first,  and  also  to  the  Gentile."    It  reached 
the  hearts  of  men  at  Jerusalem,  at  Athens,  and  at 
Eome.     It  has  come  down  the  track  of  ages,  and 
wherever  employed,  with  its  proper  conditions  of  suc- 
cess, it  is  found  adapted  to  its  object.     It  awakens 
the  idolater  on  the  banks  of  the  Ganges ;  it  stays  the 
hand  and  melts  the  heart  of  the  cannibal  of  New 
Zealand ;  it  points  the  ancestral  worshiper  of  China 
to  the  Lamb  of  God  that  taketh  away  the  sins  of  the 
world ;   it  refines  and  elevates   alike  the  savage  of 
Africa  and  of  Greenland  ;  while  in  enlightened  coun- 
tries it  rescues  the  victim  of  vice  and  sin,  and  saves 
the  most  refined  and  exalted  with  "the  power  of  an 
endless  life." 

One  grand  element  of  the  power  of  preaching  con- 
Bists  in  Its  design  and  adaptation  to  mani-  ^^^^-^^^  ^^^: 
fest  the  truth  of  God  to  the  consciences    science. 
of  men.*     The  highest  aim  of  secular  eloquence  ia 

»2Cor.  iv,  1,2. 


32  rEEREQL'lSlTES   OF   rKEACIIIXG. 

to  quicken  the  intellect,  control  the  jndgment,  and 
rouse  the  passions.  Tlie  loftiest  flight  of  poetry  is  on 
the  wings  of  the  imagination ;  bnt  preaching,  although 
it  may  primarily  address  itself  botli  to  the  intellect, 
the  imagination,  and  the  passions,  yet  it  regards 
them  only  as  the  media  of  access  to  that  higher  and 
controlling  faculty  of  the  human  mind,  the  con- 
science.  In  that  it  finds  an  auxiliary  of  power  second 
ottly  to  the  influence  of  the  Spirit  of  God.  Thus  it 
is  that  preaching  has  been  adapted  to  the  moral 
nature  of  man  by  the  divine  arrangement,  and  he 
who  fails  to  perceive  this  striking  peculiarity  of  its 
design  falls  utterly  below  a  just  conception  of  the 
dignity  and  power  of  the  Gospel  ministry. 

PREREQUISITES    AND    MATERIAL    OF    PREACIJIXG. 

As  the  objects  of  preaching  are  peculiar,  so  are  the 
necessary  prerequisites.  Preaching  is  not  to  be  under- 
taken by  every  one  who  may  desire  to  be  eloquent, 
or  who  even  might  be  eloquent  in  other  kinds  of  dis- 
Esoentiai  pre-  coursc.  It  is  sacrilcgious  presumption  for 
requisites.  g^^^,  pcrsou  to  attempt  or  to  pretend  to 
preach  the  Gospel  who  has  not  a  genuine  Christian 
experience.  The  heathen  rhetoricians  insisted  that 
an  orator  must  be  a  good  man.  How  much  more  a 
Christian  minister ! 

Yet  not  every  person  having  a  genuine  Christian 
experience  is  capable  of  publicly  preaching  the  Gos- 
pel. A  divine  call  is  essential  to  the  office  and  gift 
of  preaching.  Such  a  call  may  be  manifested  in 
various  ways,  but  must  always  include  the  influence 
of  the  Holy  Spirit  upon  the  individual  and  the  cor- 
responding action  of  the  Church.  ]N"ot  only  should 
the  sacred  vocation  be  clearly  manifested  at  the  outset 
of  a  preacher's  career  by  evidences  of  gifts,  grace, 


MATTER   OF   PllEACIIING.  38 

and  usefulness,  but  it  should  be  kept  in  vital  force, 
Bu  tliat  tlie  soul  of  the  preacher  may  ever  vibrate  in 
conscious  unison  with  the  divine  Spirit.  The  form 
or  ceremony  of  preaching  may  be  taken  up  and  laid 
aside  as  easily  as  other  forms;  but  true  preaching, 
the  preaching  that  Christ  appointed,  demands  the 
power  of  an  active  faith,  a  holy  sympathy,  and  a  con- 
scious mission  from  God. 

In  secular  oratory  themes  change  with  circum- 
stances.    In  preachino"  the  theme  is  one. 

Ill  1  Mi-^  saered  theme. 

JN  evertheless,  the  one  theme  prescribed  to 
the  preacher  is  adapted  to  all  circumstances  and  to 
all  time.  It  is  so  vast  and  peculiar  as  to  embrace  in 
just  relations  to  itself  the  whole  realm  of  truth. 
Christianity  indeed  is  truth  itself,  of  which  Christ  is 
the  sun  and  center.  Christianity  sj)ecially  communi- 
cates revealed  truth,  but  it  legitimately  embraces 
natural  truth  also,  since  the  author  of  nature  and 
revelation  is  one. 

The  word  of  God  is  to  be  considered  not  only  the 
text-book,  but  the  grand  treasury  of  truth  for  the 
preacher.  In  it  he  is  furnished  with  history,  poetry, 
experience,  and  philosophy,  as  well  as  preceptive  in- 
struction and  evangelical  announcements.  By  obvi- 
ous affinities  these  truths  are  connected  with  kindred 
truths  in  creation  and  providence.  Hence  the 
preacher,  having  an  eye  single  to  the  glory  of  God 
and  the  direct  accomplishment  of  the  mission  with 
which  he  is  charged,  may  feel  authorized  to  draw 
truth  from  all  sources  that  he  may  bring  every  phase 
of  truth  to  bear  on  the  furtherance  of  the  Gos]3el. 
His  great  work,  however,  must  be  to  declare  the 
doctrine  of  the  cj'oss,  "  the  truth  as  it  is  in  Jesus ;" 
and  to  do  this  effectually,  he  not  only  needs  an  intel- 
lectual perception  of  its  excellence,  but  the  feeling 

3 


S4  SUPEEIORITY   OF   rREACHIXa. 

of  its  power,  jea,  the  baptism  of  tlie  Holy  Cfhost  and 
of  fire. 

This  supernatural  gift  was  bestowed  on  the  apostles 
at  the  Pentecost  as  the  consummation  of  their  ap- 
pointment to  evangelize  the  world,  and  as  an  indes 
of  the  most  essential  qualification  of  all  true  evan- 
gelists to  the  end  of  the  world.* 

§7.  The  '  Importance  of  Homiletical  Study. 

The  very  nature  of  preaching,  as  the  peculiar  and 
characteristic  agency  for  the  promotion  of  Christian- 
The  subject  de-  i^Jj  suggcsts  the  unspcakable  importance 
mauds  study,  ^f  ^  thorougli  study  of  the  prmciples 
which  underlie  its  exercise,  as  well  as  of  the  modes 
most  conducive  to  its  successful  practice. 

afloreover,  Christianity  prescribes,  study  as  the  duty 
of  all  Christians.  "  Search  the  Scriptures,"  and  "  be 
ready  always  to  give  an  answer  to  every  man  that 
asheth  you  a  reason  of  the  hope  that  is  in  you,"  are 
precepts  applicable  to  every  believer. 

More  definite  precepts  still  are  given  to  ministers 
of  the  Gospel,  as  by  St.  Paul  to  Timothy,  2  Tim, 
ii,  15  :  ''  Study  to  show  thyself  approved  unto  God,  a 
workman  that  needeth  not  to  be  ashamed,  rightly 
dividing  the  word  of  truth." 

This  passage  of  Scripture  clearly  shows  that  special 
study  to  become  cpialified  to  preach  the  Gospel  effect- 
ually is  well  pleasing  to  God ;  indeed,  a  positive  duty 
of  tlic  preacher. 

*  "  Preaching  far  excels  pliilosophy  and  oratory,  and  yet  is  geuniue 
pliilosophy  and  living  oratory.  No  romance  equals  in  wonder  the 
Btory  of  the  cross;  no  shapes  of  wonder  have  the  divine  style  of  Chris- 
tianity, and  no  mode  of  speaking  can  surpass  in  pathos  and  pcneti'atioD 
that  of  a  man  to  his  sinful  fellows  on  tho  themes  of  God  and  eternity, 
Chriflt  and  heaven." — Eadie. 


ERKOKS  EXPOSED.  35 


ORTECTIONS  CONSIDERED. 

Two  classes  of  views  have  been  urged  in  opposition 
to  the  special  study  here  recommended. 

On  the  one  hand  it  has  been  aro-ued  that,  as  the 
apostles  of  Christ  were  unlettered  men,  and  were 
specially  qualified  by  divine  appointment  for  their 
work,  so  in  later  times  truly  pious  men,  called  of 
God  to  the  ministry,  may  expect  directly  from  God 
all  the  aid  they  require.  The  favorite  maxim  of 
those  holding  this  view  is  that  God  will  qualify  men 
for  any  work  to  which  he  calls  them. 

On  the  other  hand,  many  who  insist  largely  on  the 
importance  of  education  for  Christian  ministers 
demur  to  any  special  training  for  the  ministerial 
work.  In  their  view  general  education  is  sufficient, 
and  a  special  application  of  its  acquirements  to 
preaching  is  only  the  work  of  common  sense  and 
experience. 

The  practice  growing  out  of  this  latter  view  was^ 
stated  and  reprobated  in  the  following  terms  by 
Bishop  Wilkins,  of  Chester,  in  his  "  Gift  of  Preach- 
ing," published  in  1650 : 

It  hath  been  the  usual  course  at  the  University  to  venture 
upon  this  calling  in  an  abrupt  and  over-hasty  manner.  When 
scholars  have  passed  over  their  philosophical  studies  and  made 
Bome  little  entrance  upon  divinity  they  presently  think  them- 
selves fit  for  the  pulpit,  without  any  further  inquiry,  as  if  the 
gift  of  preaching  and  sacred  oratory  were  not  a  distinct  art  of 
itself.  This  would  be  counted  a  very  preposterous  course  in 
other  matters  if  a  man  should  presume  of  being  an  orator 
because  he  was  a  logician,  or  to  practice  physic  because  he  had 
learned  philosophy.  And  certainly  the  preeminence  of  this 
profession  above  others  must  needs  extremely  aggravate  such 
neglect,  and  make  it  so  much  the  more  mischievous  by  how 
much  the  calling  is  more  solemn. 


Refatatioiu 


36  THE   DISCIPLES   AND   APOSTLES 

As  to  tlie  former  objcctioii,  it  is  proper  to  remark 
that  the  error  of  representing  the  apostles  of  Christ 
as  ignorant  men  is  not  more  iommon  than  it  is  per- 
nicions.  Some  preachers  and  some  writers 
are  never  tired  of  ringing  changes  npOn 
*'the  unfettered  fishermen  of  Galilee."  Unlettered 
they  doubtless  were  in  cabalistic  lore,  and  untaught 
in  the  Rabbinical  schools.  But  the  circumstance  of 
their  having  originally  been  fishermen  casts  no 
doubt  on  their  having  had  good  instruction  in  the 
elementary  education  of  their  times,  any  more  than 
it  does  upon  their  individual  and  sterling  talent.  It 
is  known  that  the  best  educated  men  of  those  days 
were  taught  trades.  Thus  Saul  of  Tarsus,  although 
brought  up  at  the  feet  of  Gamaliel,  was  a  tent-maker, 
capable  of  supporting  himself  by  the  labor  of  his  own 
hands. 

If,  then,  the  fair  supposition  be  admitted  that  the 
disciples  of  Christ  had,  at  the  beginning,  the  common 
education  of  their  times,  let  us  consider  what  it 
■would  involve  as  elements  of  preparation  for  their 
work.  In  the  first  place,  they  would  necessarily  be 
able  to  read  and  understand  the  Old  Testament 
Scriptures  in  the  original  Hebrew;  and  in  the  second 
place,  to  read,  sjDcak,  and  write  the  Hellenistic  Greek 
then  current  in  Palestine. 

In   a  familiar,  not  to  say  profound  acquaintance 

Attainments  of     ^ith     thoSC     tWO     laUgUagCS,     tO     SUppOSG 

the  apostles,  nothing  more,  it  will  be  readily  seen 
that  their  attainments  in  letters  far  exceeded  those 
of  many  who  in  modern  days  have  been  accustomed 
to  decry  the  learning  of  the  apostles.  That  they  had 
less  education  in  tlie  beo:inninf]!:  than  is  above  de- 
Bcribed  cannot  reasonably  be  supposed.  Christ  did 
not  teach  them  letters,  and  yet  their  writings  in 


NOT   ILLITERATE  37 

Greek  liave  "been  the  admiration  of  after  ages,  and 
tlieir  quotations  of  tlie  Old  Testament  prove  tliat 
the  J  were  familiar,  not  only  with  its  spirit,  but  its 
letter. 

The  fact  that  they  were  inspired  does  not  impugn 
their  ordinary  intelligence  and  cultivation.  And 
now  let  it  be  asked,  What  college,  university,  or  the- 
ological school  of  any  age  has  sent  forth  a  greater 
proportion  of  authors  of  merit  than  did  the  college 
of  the  apostles  ?     The  answer  is  obvious. 

Let  no  man,  then,  presume  to  call  the  disciples  of 
our  Lord  uneducated  preachers.  Of  the  most  im- 
portant letters  or  languages  they  had  a  practical  and 
substantial  knowledge;  and  besides  that,  they  had 
the  unequaled  advantage  of  two  or  more  years'  spe- 
cial training  and  instruction  under  the  personal 
guidance  of  their  divine  Master.*  What  Christian 
minister  would  not  value  such  an  opportunity  for 
education  as  they  had  above  all  price,  and  regard  his 
own  best  privileges  as  unworthy  to  be  named  in  the 
comparison !  f 

*  On  the  special  character  of  their  instruction  in  the  matter  and  man- 
ner of  preaching,  see  §  5,  chap.  ii. 

t  The  only  passage  of  Scripture  that  may  be  fairly  thought  to  support 
the  view  here  controverted  is  that  found  in  Acts  iv,  13.  It  is  a  record 
of  the  opinion  formed  of  Peter  and  John,  representative  apostles,  im- 
mediately after  the  Pentecost:  "Now  when  they  saw  the  boldness  of 
Peter  and  John,  and  perceived  that  they  were  unlearned  and  ignorant, 
men,  they  marveled ;  and  they  took  knowledge  of  them,  that  they  had 
be(!n  with  Jesus."  The  whole  passage  indicates  the  conflict  of  fact  and 
reason  with  the  prevailing  prejudice  of  the  Jewish  rulers,  a  prejudice 
of  rank  or  caste  as  well  as  of  religion.  The  term  l^uoraL,  not  happily 
rendered  ignorant  in  our  version,  simply  means  ^Wra^e  or  plebeian  per- 
sons, as  opposed  to  those  who  held  any  office,  ecclesiastical  or  civil. 
The  preceding  term,  hyqaiiaaroi,  literally,  iinldterecl^  signifies,  accord- 
ing to  Bloomfield,  representing  the  best  commentators,  "  ignorant  of,  or 
but  slightly  versed  in  that  kind  of  knowledge  which  the  Jews  alone 
prized,  namely,  of  the  Scriptures,  as  explained  by  their  Eabbinical 
interpreters.  In  classical  use,  the  word  denoted  those  devoid  of  learn- 
ing or  science,  such  as  was  imparted  by  the  education  of  the  higher 


38  BUT  PRACTICALLY   CULTIVATED. 

"Wlien  again,  for  a  similar  work,  more  especially 
amoiis:  tlie  Gentiles,  a  man  ^vas  chosen  who  lacked 
the  personal  training  which  Christ  gave  the  twelve, 
he  was  one  who  had  previously  been  tanght  in  the 
learninir  of  the  schools.  But  even  Paul  did  not  enter 
upon  his  great  preaching  mission  until  after  he  had 
spent  three  years  in  Arabia,  as  is  generally  and 
reasonahly  supposed^  in  special  study  and  preparation 
for  his  new  and  holy  vocation. 

From  these  facts  in  regard  to  apdstolic  preachers 
we  are  authorized  to  infer  that  those  disciples  of  Jesus 
who  in  modern  days  are  called  to  preach  the  unsearch- 
able riches  of  Christ  should  specially  and  profoundly 
study  whatever  will  tend  to  enlighten  them  as  to  the 
greatness  of  the  preacher's  work,  or  will  enable  them 
in  the  best  possible  manner  to  perform  it. 

classes."  These  interpretations  are  in  perfect  accordance  with  the  view 
here  advocated,  namely,  that  the  disciples  were  not  learned  in  Eahbin- 
ical  lore,  but  that  they  had  been  taught  after  the  manner  of  the  com- 
mon people,  a  style  of  education  which,  however  elementary  and 
despised  by  the  Jewish  officials,  was  nevertheless  far  more  free  from 
error  than  their  own. 

That  the  disciples  were  from  the  lower  orders  of  society  in  point  of 
rank  is  not  only  admitted,  but  made  the  subject  of  frequent  remark  in 
the  New  Testament.  For  example,  1  Cor.  i,  27 :  "  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the  wise  ;  and  God  hath 
chosen  the  weak  things  of  the  world  to  confound  the  things  which  are 
mighty." 

While  from  this  and  kindred  passages  we  are  taught  that  Christ  in- 
tended, in  the  choice  of  his  apostles,  to  demonstrate  the  divinity  of 
their  calling  and  commission,  yet  no  just  interpretation  can  authorize 
us  to  impugn  the  ordinary  intelligence  and  development  of  the  twelve, 
even  before  they  commenced  to  learn  of  Jesus. 

Dr.  Clarke,  on  the  passage  first  quoted,  strongly  and  justly  says: 
*'  In  no  sense  of  the  word  could  any  of  the  apostles  be  called  ignorant 
men ;  for  though  their  spiritual  knowledge  came  all  from  heaven,  yet 
in  all  other  matters  they  seem  to  have  been  men  of  good,  sound,  strong 
common  sense." 


ITvOrER   ORDER   OF   STUDY.  39 

g  8.  Order  and  Relations  of  Homiletical  Study. 

One  of  tlie  most  anxious  periods  of  a  minister's  life 
is  that  in  which  he  is  about  to  commence  his  career 
as  a  public  teacher.  He  has  heard  preaching  all  his 
life,  and  it  has  seemed  to  him  a  simple  matter  for  others 
to  proclaim  the  Gospel.  But  now  he  is  about  to 
place  the  trumpet  to  his  ovvm  lips,  and  he  is  justly 
fearful  that  it  will  not  give  forth  a  certain  sound. 

Is  he  willing  at  such  a  period  to  proceed  at  random, 
or  is  he  anxious  to  concentrate  upon  his  path  the 
full  light  of  past  experience  ?  He  is  now  importance  and 
about  to  form  habits  which  if  unfriendly  period  cf study. 
to  success  may  diminish  his  usefalness  and  embarrass 
him  for  life,  if  indeed  they  do  not  render  him  posi- 
tively unacceptable  or  inefficient.  On  the  other  hand, 
if  he  can  adopt  habits  correct  in  principle  and  useful 
in  practice  he  may  expect  to  begin  well  and  to  go 
forward  in  an  ever-enlarging  sphere  of  improvement. 
To  enable  him  to  embrace  the  latter  series  of  alterna- 
tives is  the  design  of  homiletics. 

This  topic  is  not  to  be  regarded  as  a  branch  of  gen- 
eral or  elementary  education.  It  belongs  exclusively 
to  those  who  feel  themselves  moved  of  the  Holy 
Ghost  to  preach  the  Gospel.  From  such  it  demands 
attention  at  the  period  when  they  can  bring  to  bear 
upon  it  mature  results  of  intellectual  cultivation  and 
ample  acquisitions  of  sound  knowledge,  and  when 
also  they  can  commence  turning  to  account  its  prin- 
ciples and  precepts  by  practice  in  actual  preaching. 

In  anticipation  of  that  important  period,  intending 
ministers  should  employ  great  diligence    preparation 
in  preparatory  studies  both  of  literature     needed, 
and  of  theology.     The  acutest  mental  discipline  and 
the  richest  accumulations  of  secular  and  sacred  science 


40  ESLATIONS   OF   KNOWLEDGE. 

will  not  only  be  appropriate,  but  of  great  practical 
advantage  as  introductory  to  tbe  study  of  bomiletics. 
JS^or  is  tbis  a  study  wbicb  can  be  iinislied  and  laid 
aside  witb  a  scbolastic  course.  It  is  to  be  presumed 
tliat  every  preacher  before  entering  upon  bis  public 
duties  will  desire  to  possess  himself  of  all  available 
instruction.  As  he  progresses  in  the  work  of  the  min- 
istry he  will  become  capable  of  still  greater  improve- 
A  subject  of  life-  ^^^ut ;  aud  as  from  the  elements  of  homi- 
long  interest,  ^gtlcs  hc  advauccs  to  the  highest  grade  of 
practical  effort  in  preaching,  he  may  expect  to  be  learn- 
ing continually,  and  to  be  ever  deeply  interested  in 
what  will  enable  him  to  preach  a  better  sermon  oi  more 
eifectaally  to  win  souls  to  Christ.  Thus  bomiletics 
in  fact,  if  not  in  form,  become  the  essential  life-study 
of  every  true-hearted  minister  of  the  Gospel.  Indif- 
ference to  this  means  of  improvement  conduces  to  a 
premature  decline  of  usefulness  if  not  to  mental  de- 
cay ;  whereas  a  lively  interest  in  the  principles  of  the 
noblest  science  within  the  reach  of  mortal  conception 
aids  effectually  those  who  would  be  co-workers  with 
God  in  the  evangelization  of  the  world.  Let  it,  how- 
ever, be  always  understood  that  no  amount  of  theory 
on  the  subject  will  avail  to  make  the  preacher  unless 
All  branches  of  hc  havc  auiplc  rcsourccs  of  biblical  knowl- 

knowledge  mu-  tit'i  ip  i 

tuaiiy  related,  cdgc  and  tlicological  truth  tor  the  mate- 
rial of  his  preaching.  As  well  might  the  science  of 
architecture  rear  a  grand  cathedral  without  wood  and 
stone.  On  the  other  hand  the  wood  and  stone  might 
remain  useless  in  their  native  forests  and  quarries,  or 
if  removed  be  only  shapeless  logs  and  heaps  without 
the  skill  of  the  architect  to  fashion  them  into  forms 
of  beauty  and  of  grandeur. 

Thus  knowledge,  experience,  and  the  word  of  God, 
which  are  designed  to  furnish  the  subject-matter  of 


OBJECT   OF   IIOMILETICS.  41 

preacliiiigj  may  and  often  do  remain  powerless  of  good 
to  mankind  for  lack  of  skillful  utterance.  The  skill 
of  the  preaclier  is  wanted  to  transfuse  these  materials 
and  apply  them  to  the  hearts  of  men. 

Thus  in  all  the  universe  matter  and  mind,  truth 
and  its  expression,  are  correlated.  Hence  let  neither 
be  displaced  nor  undervalued.  Let  exegetical  and 
didactic  theology  be  recognized  as  the  mine  or  treas- 
ure-house from  which  homiletics,  as  the  leading  and 
active  element  of  practical  theology,  is  to  draw  forth 
its  materials  and  adapt  them  for  influence  upon  the 
human  mind  and  conscience. 


42  SOUKCES  AND   MATERIALS. 


CHAPTER   11. 

SOURCES     AND     MATERIALS     OF     HOMILETICAL 
SCIENCE. 

BIBLICAL. 

The  proper  mode  of  preaching  must  necessarily 
have  been  a  subject  of  anxious  thought  and  inquiry 
to  every  true  preacher  from  the  foundation  of  the 
Church  to  the  present  time.  How  can  it  be  supposed 
that  any  man  called  of  God  to  preach  the  Gospel 
would  be  indifferent  to  the  best  mode  of  discharging 
this  great  duty  ?  Yet,  owing  to  the  diversity  of  cir- 
cumstances and  of  human  talents,  the  conclusions  in- 
dividually reached  have  been  various  in  the  extreme. 
It  is  the  province  of  science  to  deduce  from  varying 
examples  the  principles  which  underlie  or  govern  the 
whole  and  to  render  them  available  for  didactic  use. 

§  1.  The  Materials  Cumulative. 

In  this  department  of  knowledge,  as  in  most  others, 
time  and  experiment  are  elements  of  general  prog- 
ress. Apart  from  the  gift  of  inspiration  bestowed 
upon  the  apostles,  the  preaching  of  each  successive 
generation  ought  to  be  an  improvement  upon  that  of 
the  last.  But  unhappily  at  some  periods  of  the 
Church  the  standard  of  piety  has  been  lamentably 
low,  necessarily  affecting  the  character  both  of  preach- 
ers and  preaching.  At  other  times  the  standard  of 
knowledge  among  ministers  has  been  low,  and  preach- 
ing has  suffered  in.  consequence ;  while  again  both 
knowledge  and  piety  have  been  debased  together,  and 


CLASSIFICATION.  43 

the  true  idea  of  preacliing  lias  been  trampled  in  tlie 
dust. 

It  is  nevertheless  an  arrangement  of  Providence 
Past  experience  ^liat  botli  tlio  successes  and  failures  of 
profitable.  ^|^q  p^j^g^  j^y^j  "becoiiie  instructivB  for  the 
present  and  the  future.  Hence  we  may  expect  to 
derive  knowledge  of  greater  or  less  importance  with 
reference  to  preaching  from  every  period  of  the  his- 
tory of  the  Church. 

Whatever  instruction  is  afforded  by  the  inspired 
word  must  be  considered  of  primary  importance. 
Beyond  that,  the  studies  and  the  experience  of  suc- 
cessful preachers  in  different  ages  will  naturally  chal- 
lenge the  attention  of  the  student  of  preaching. 

Uninspired    contributfons    to    homiletics    may  be 

divided  into  two  classes,  the  direct  and  indirect.     The 

direct  comprise  treatises  ujDon  the  subject,  or  some 

branch  of  it,  desis^ned  for  the  instruction 

Two  Classes.  , .  ^         .  5^       ,  _. 

or  edmcation  oi  others.  ilie  indirect 
embrace  individual  examples  of  preaching  and  the 
history  of  preaching.  The  latter  topic  involves  a 
consideration  of  both  the  m?tnner  and  the  matter  of 
preaching,  and  the  corresponding  results  in  different 
periods  and  circumstances. 

At  the  present  time  we  have  the  means  of  deriving 
instruction  from  all  the  past,  and  if  we  are  true  to 
our  responsibilities  we  shall  not  fail  to  accumulate 
material  for  those  who  may  follow  us. 

§  2.  Chronological  Classification. 

For  practical  purposes  the  most  convenient  classifi- 
cation of  the  available  material  of  homiletics  involves 
a  chronological  arrangement,  as  follows:  1.  Biblical; 
2.  Patristic ;  3.  Scholastic ;  4.  Modern.  In  the  order 
of  this  arrangement  it  is  proposed  to  indicate  the 


1 

Matter. 


J^l:         CLASSIFICATION   OF  BIBLICAL   MATERIALS. 

more  important  topics  wliich  deserve  tLe  attention 
of  homiletical  students. 

§  3.  Biblical  Materials. 

Considering  tlie  inspired  volume  as  a  wliole,  no 
argument  is  needed  to  prove  that  the  Bible  must  be 
the  corner-stone  of  every  just  system  of  homiletics. 
The  Bible  does  not  treat  this  subject  systematically 
any  more  than  it  does  theology  itself.  Nevertheless 
the  Bible  may  be  most  profitably  studied  with  refer- 
ence to  both  the  matter  and  manner  of  preaching. 
When  the  matter  of  preaching  is  the  object  of  our 
inquiry,  we  must  necessarily  give  attention  to 
the  doctrines  and  facts  of  Scripture. 
When  we  seek  instruction  as  to  the  manner  of 
preaching,  we  may  look  for,  1.  Specific  precepts ; 

2.  Examples. 
Examples   may   be   either,  1.)  Direct,  or, 

2.)  Analogous. 
Manner,  in  its  broadest  sense,  being  the  subject 
of  our  present  inquiry,  our  attention  will  first 
be    directed   to    the    Old   Testament,    subse- 
quently to  the  New. 

§  4.  The  Old  Testament  instructs  the  Preachek 
chiefly  by  Analogous  Examples. 

In  the  Old  Testament  we  find  no  specific  precepts 
m  reference  to  preaching,  and  but  few,  if  any,  direct 
examples.  Of  analogous  examples  it  contains  several 
very  instructive. 

THE    EXAirPLE    OF    SOLOMON. 

The  only  person  entitled  a  preaclier  in  the  Old 
Testament  is  Solomon.    He  gives  himself  that  appel- 


ANALOGOUS   EXAMPLES.  45 

lation  repeatedly  in  tlie  Book  of  Ecclesiastes,  and 
only  in  that  book.  The  Hebrew  term  which  Solomon 
applies  to  himself  is  tibi^'l?,  Iwh-heh' -leth. 

-,.-,(,  <L  ""77  T  Hebrew  term. 

derived  from  pnp^,  v.,  to  assemble,  and  cor- 
responding to  ^np^,  n.,  signifying  assemlly  or  congrC" 
gation.  The  term,  therefore,  means  one  who  as- 
sembles a  congregation,  or,  according  to  Gesenius, 
"  one  who  addresses  an  assembly,  discoursing  of  human 
things." 

In  this  character  Solomon  says  of  himself,  Eccl.  i,  13 : 
"  I  gave  my  heart  to  seek  and  search  out  by  wisdom 
concerning  all  things  that  are  done  under  heaven." 
Also,  Eccl.  xii,  9-11 :  ''  Moreover,  because  the 
Preacher  was  wise,  he  still  taught  tlie  people  knowl- 
edge ;  yea,  he  gave  good  heed,  and  sought  out,  and 
set  in  order  many  proverbs.  The  Preacher  sought  to 
find  out  acceptable  words :  and  tliat  which  was  written 
was  upright,  even  words  of  truth.  The  words  of  the 
wise  are  as  goads,  and  as  nails  fastened  by  the  mas- 
ters of  assemblies." 

These  declarations  are  certainly  full  of  interest, 
as  stating  the  personal  experience  and  studious  habits 
of  one  of  whom  the  sacred  history  records    a  preacher 

should  be 

(1  Kings  iv,  32,  34)  that  "he  spake  three  studious, 
thousand  proverbs ;"  "  and  there  came  of  all  people 
to  hear  the  wisdom  of  Solomon,  from  all  kings  of 
the  earth,  which  had  heard  of  his  wisdom."  Also 
chap.  X,  24 :  "  And  all  the  earth  sought  to  Solomon, 
{TTeh.,  sought  the  face  of  Solomon,)  to  hear  his  wis- 
dom which  God  had  put  in  his  heart." 

Like  Solomon,  the  preacher  of  the  Gospel  should  be 
wise.     Therefore  he  should  be  diligent  in  study  and 
in  prayer  that  he  may  secr.re  the  divine  gift 
of  wisdom  in  his  heart.     Solomon's  exam- 
ple should  also  teach  preachers  the  importance  of  at- 


46  IIEBEEW   TERMS. 

tention  to  tlieir  style,  that  tliey  may  acquire  tlie  use  oi 
acceptable  words,  and  such  a  mode  of  applying  them 
as  will  not  only  attract  hearers,  but  leave  upon  them 
a  lasting  impression. 

HEBREW  TERMS  REXDERED  PREACH. 

Two  Hebrew  verbs  of  the  Old  Testament  have  been 
translated  ])reacli  in  the  English  version  of  the  Bible. 

The  first  is  fi^ni^,  'kah-rah^  to  call,  to  cry,  to  proclaim. 
It  is  used  in  the  false  accusation  of  Sanballat  against 
Nehemiah,  J^eh.  vi,  7 :  "  Thou  hast  also  a^^pointed 
prophets  to  preach  of  thee  at  Jerusalem,  saying,  There 
is  a  king  in  Jndah."  A  reference  to  the  context  will 
show  that  in  this  instance  the  idea  has  no  relevancy 
to  the  present  topic  of  incpiry. 

The  same  verb  is  nsed  again  in  Jonah  iii,  2  :  "Go 
unto  Nineveh,  and  j>;r^a(?A  unto  it  the  preaching  that 
I  bid  thee."  In  this  case  the  word  has  been  rendered 
by  KTjpvaao)  in  the  Septuagint;  according  to  which 
the  meaning  both  of  tlie  original  and  the  Greek  trans- 
lation is  equivalent  to  this:  "  Go  proclaim  the  procla- 
mation which  I  command  thee."  Corresponding  to 
the  idea  of  a  warning  proclamation,  Jonah's  mes- 
sage when  uttered  was  simply  this:  "He  cried  and 
said,  Yet  forty  days  and  Nineveh  shall  be  over- 
thrown." 

The  other  Hebrew  verb  translated  preach  is  ^isa^ 
hah-sar,  signifying  in  Iial  to  be  joyful,  and  in  Piel  to 
cheer  with  glad  tidings. 

This  word  is  employed  in  Psalm  xl,  9,  where 
David  says,  "  I  have  preached  righteousness  in  the 
great  congregation  ;"  literally,  I  have  home  tidings  of 
righteousness,  etc. 

The  same  verb  is  also  used  three  times  by  the 
Prophet   Isaiali,  for  example,  xl,  0 :  "  O  Zion,  that 


•THE   TEACHING   OFFICE   OF   JEWISH   TKIESTS.       4:7 

mingest  good  tidwgs.''^  Isaiah  Hi,  T  :  "How  beantiful 
\ipon  the  mountains  are  the  feet  of  him  that  h^ingdh 
good  tidings^  that  pnblishetli  peace ;  that  bringeth 
good  tidings  of  good."  Isaiah  Ixi,  1 :  "  The  Lord 
hath  anointed  me  to  preach  good  tidings  unto  tlio 
meek." 

In  all  these  examples  the  prophecies  are  Messianic 
and  the  ideas  are  evangelical ;  hence  we  are  not  sur- 
prised to  find  them  expressed  in  the  Septuagint  by 
the  Greek  word  evayyeXi^u)^  so  common  in  the  Xew 
Testament  and  always  associated  with  the  Gospel 
message. 

T^HE   TEACIIIXG    OFFICE    OF    JEWISH    PEIESTS. 

Under  the  Mosaic  dispensation  the  law,  and  the 
ceremonies  by  which  it  was  illustrated,  -formed  the 
principal  agency  of  public  instruction.  So  far  as  the 
Old  Testament  portrays  to  us  the  lives  and  engage- 
ments of  Jewish  priests  we  find  them  devoted  to  rit- 
chiefly  occupied  with  sacrifices  and  ritual  "*"^°^- 
ceremonies,  with  only  occasional  occupation  as  direct 
religious  teachers.  Nevertheless,  so  far  as  the  teach- 
ing office  belonged  to  the  priesthood  it  is  instructive 
in  reference  to  the  analogous  duties  of  the  Christian 
ministry. 

In  Leviticus  x,  8-11,  abstinence  from  wine  and 
strong  drink  was  enjoined  upon  Aaron  and  his  sons 
on  penalty  of  death,  for  the  following  rea-  ^^gtinence  en- 
sons:  "That  ye  may  put  difference  be-  •'°''''^**- 
tween  holy  and  unholy,  and  between  unclean  and 
clean :  and  that  ye  may  teach  the  children  of  Israel 
all  the  statutes  which  the  Lord  hath  spoken  unto  them 
by  the  hand  of  Moses."  That  they  were  expected 
to  teach  these  statutes  by  precept  as  well  as  by  exam- 
ple may  be  fairly  inferred.     Thus  we  are  taught  that 


4:8  EXAMPLE   OF   EZEA. 

temperance  and  purity  are  essential  moral  requisites 
of  religious  instructors. 

A  singular  instance  of  tlie  teacliing  office  in  the 
priesthood  is  recorded  in  2  Kings  xvii,  27,  28,  where 
"the  king  of  Assyria  commanded,  saying,  Carry 
thither  one  of  the  priests  whom  ye  brought  from 
thence ;  and  let  them  go  and  dwell  there,  and  let  him 
teach  them  the  manner  of  the  God  of  the  land.  Then 
one  of  the  priests  whom  they  had  carried  away  from 
Samaria  came  and  dwelt  in  Bethel,  and  taught  them 
>iow  they  should  fear  the  Lord." 

The  result,  as  stated  in  the  following  verse, 
shows   that   no   form   of   instruction   is 

Forma  powerless.  t     •  i   •    i 

adequate  to  religious  purposes  whicli 
does  not  affect  the  heart  and  reform  the  life.  "  How- 
beit  every  nation  made  gods  of  their  own,  and  put 
them  in  the  houses  of  the  high  places  which  the 
Samaritans  had  made." 

At  Hezekiah's  passover,  described  in  2  Chron.  xxx, 
the  king  "  spake  comfortably  unto  all  the  Levites  that 
taught  the  good  knowledge  of  the  Lord,"  clearly  dis- 
tinguishing between  those  who  were  faithful  and  the 
many  who  by  their  unfaithfulness  had  brought  igno- 
rance upon  the  people  and  impending  ruin  upon  the 
nation. 

On  the  restoration  of  the  Jews  after  the  Babylon- 
ish captivity  special  services  were  instituted  for  the 
instruction  of  the  people  in  the  law  of  the  Lord. 
The  eighth  chapter  of  Nehemiah  describes  the  occa- 
sion in  full.  The  principal  ftxcts  were  these:  "All 
the  people  gathered  themselves  together  as  one  man 
into  the  street  that  was  before  the  water-gate." 
"  And  Ezra  the  priest  brought  the  book  of  the  law 
before  the  congregation,  both  of  men  and  women, 
and  all  that  could  hear  with  understanding."     "  A  nd 


GIVIN"G  THE   SENSE.  49 

he  read  tlierein  from  morning  until  midday,  and  tlio 
ears  of  all  the  people  were  attentive  unto  the  book 
of  the  law." 

"And  Ezra  the  scribe  stood  upon  the  pulpit  of 
wood,  which  they  had  made  for  the  pur- 

^  1      1        •  1         1   •  ^1  •  Primitive  pulpit. 

pose,"    and    beside    lum    stood    various 
"  priests  and  Levites  who  caused  the  people  to  under- 
stand the  law."     "  So  they  read  in  the  book  in  the 
law  of  God  distinctly,  and  gave  the  sense,  and  caused 
them  to  understand  the  reading." 

The  eighth  verse,  last  quoted,  has  been  supposed 
to   describe  the  origin  of  preaching   from  texts   of 
Scripture.     The  more  correct  view  of  its  meaning  is 
this.     The  phrase  "  gave  the  sense "  describes   the 
necessary  process  of  translation  or  para- 
phrase by  which  the  old  Hebrew  of  the 
law  was  rendered  into  Chaldee,  or  the  mingled  ver 
nacular  which  the  Jews  spoke  after  seventy  years 
expatriation  in  Babylon. 

The  priests  and  Levites  who  officiated  on  this 
occasion  were  readers  of  the  law,  and  not  preachers. 
ISTevertheless,  their  mode  of  causing  the  people  to 
understand  is  highly  illustrative  of  the 
duty  of  preachers  under  the  Christian 
dispensation.  1,  They  read  distinctly.  2.  They 
gave  the  sense.  3.  They  caused  the  people  to  under- 
stand. From  this  analogous  example  it  may  be 
justly  inferred  that  a  good  elocution,  a  capacity  to 
expound  the  Scriptures,  and  also  great  perspicuity 
and  force  in  communicating  truth,  are  important  to 
all  preachers  of  the  word. 

E"ot  only  the  Hebrew  of  the  Old  Testament,  but 
the  Greek  of  the  IN^ew,  have  long  since  ceased  to  be 

*  Merely  a  platform  to  raise  him  sufficiently  for  tlie  people  to  see  and 
Vear  him. 

4 


Elements    of 
BTzoeess. 


60  UNFAITHFULNESS   OF  JEWISH  PRIESTS. 

Bpoken;  but  tlie  duty  of  Christian  ministers  to  read 
them  intelligibly,  to  expound  them  correctly,  and  to 
impress  tlie  truths  they  contain  upon  the  minds  ot 
men  in  all  nations  of  the  earth,  will  ever  remain  in 
force. 

In  the  book  of  Jeremiah  the  term  pastors  is  intro- 
Theeurseofun-  <luced,  with  apparent  reference  to  the 
faithful  pastorB.  p^igsts  of  the  Jcws.  While,  on  the  one 
Jiand,  unfaithful  pastors  are  fearfully  reproved,  "Woe 
be  unto  the  pastors  that  destroj^  and  scatter  the  sheep 
of  my  pasture !  saith  the  Lord,"  Jer.  xxiii,  1 ;  on  the 
other  hand  the  Lord,  through  his  prophet,  promises : 
"I  will  give  you  pastors  according  to  mine  heart, 
which  shall  feed  you  with  knowledge  and  under- 
standing." Jer.  iii,  15. 

Corresponding  to  this  declaration  of  the  necessity 
of  knowledge  and  understanding  on  the  part  of  relig- 
ious pastors  is  that  of  Malachi  ii,  7 :  "  The  priest's 
lips  should  keep  knowledge,  and  they  should  seek 
the  law  at  his  mouth :  for  he  is  the  messenger  of  the 
Lord  of  hosts." 

Notwithstanding  the  excellence  of  the  Old  Testa- 
ment precepts  with  reference  to  religious  instruction, 
and  the  edifying  example  of  a  few  individuals  among 
them,  yet  the  practical  example  of  the  Jewish  priests 
as  a  body  is  one  of  melancholy  admonition  to  minis- 
ters of  the  Gospel.  Of  all  the  thousands  who  offi- 
Laek  of  moral  elated  at  thc  altars  of  the  tabernacle  and 
power.  ^1^^  temple,  we  find  on  record  the  names 

of  but  few  who  were  distinguished  for  moral  power. 
The  majority  seemed  to  have  lived  and  died  con- 
tented with  mere  ceremonial  routine,  careless  of  their 
higher  responsibilities,  and  without  any  suitable 
efibrts  to  instruct  the  people  in  righteousness  and 
truth.     Too  Oi'ten  was  the  lamentation  of  the  Prophe/; 


NEGATIVE   INSTRUCTION.  51 

Azariali  true :  "  Now  for  a  long  season  Israel  liatli 
been  without  the  true  God,  and  without  a  teaching 
priest,  and  without  law."  2  Chron.  xv,  3.  ISTot  only 
60,  but  frequently  the  whole  nation  was  corrupted 
through  the  idolatrous  apostacy  of  the  priests.  They 
who  were  charged  with  tlie  keeping  of  the  law 
violated  the  law,  and  the  proverb  ''  like  priest  like 
people"  was  often  painfully  illustrated  in  the  pre- 
vailing wickedness  of  the  entire  nation. 

The  inferences  from  this  whole  subject  are,  that 
whatever  intellectual  or  moral  qualification  was 
essential  to  Jewish  priests  in  their  teach-  j^^^^^^  to  bo 
ing  capacity  is  equally  if  not  more  essen-  le^^^ed. 
tial  to  the  teachers  of  the  doctrine  of  Christ.  Indeed, 
if  temperance,  consistency,  fidelity,  knowledge,  and 
understanding  were  essential  to  them,  how  much 
more  essential  to  us  who  publish  a  higher  law,  and 
whose  great  business  it  is  to  proclaim  the  Gospel 
throughout  the  world.  At  tlie  same  time,  we  should 
stand  admonished  against  the  errors  and  sins  which 
rendered  inefficient  the  teaching  of  the  Jewish 
priests,  and  brought  upon  them  the  frowns  and  the 
judgments  of  God. 

THE  EXAMPLE  OF  THE  PROPHETS. 

The  prophetical  office  was  not  a  regular  part  of 
the  Jewish  system.  It  was  rather  a  special  append- 
age designed  to  remedy  the  inefficiency  or  unfaith- 
fulness of  the  priesthood,  as  w^ell  as  to  provide  a 
peculiar  class  of  evidences  to  authenticate  the  truth 
of  revealed  religion.  This  office  existed  at  intervals 
durino^  a  thousand  vears.     It  was  some- 

°  "^  ,  Prophetic  office. 

times  conferred  upon   Levites,  at  other 

times  upon  men  of  secular  avocations,  and  in  a  few 

instances  upon  females. 


52  PEOPHETIO   OFFICE 

Usually  tlie  prophets  proclaimed  their  messages 
oralljj  either  to  individuals  or  assemblies,  and  aft- 
erward committed  them  to  writing.  They  were 
teachers  as  well  as  foretellers  of  future  events.  In 
their  didactic  utterances  they  taught  the  people 
righteousness  and  enforced  the  authority  of  the 
Almighty.  In  their  prophetic  declarations  they 
Warnings  and  "warued  uicu  and  nations  of  the  impend 
promises.  ^^-^g  judgments  of  God,  the  consequences 
of  their  sins,  and,  amid  the  gloom  of  overwhelming 
calamities,  they  announced  glorious  promises  of  a 
Saviour  to  come.  In  every  form  of  their  labors  they 
have  accumulated  rich  examples  of  the  proprieties  of 
thought  and  of  language,  together  with  an  exhaust- 
less  fuiid  of  matter  which  may  be  tributary  to  similar 
communications  while  the  world  endures. 

They  were  devout  in  their  habits  and  holy  in  their 
lives.  Regardless  of  personal  interest  or  safety,  they 
were  ready  to  rebuke  sin  in  high  places  or  in  low. 
Priests,  kings,  and  conquerors  were  alike 
required  to  listen  to  their  words,  and  made 
to  quail  before  their  messages.  Generally  their  work 
was  limited  to  their  own  nation  ;  but  in  a  few  in- 
stances they  were  personally  sent  abroad,  as  Jonah  to 
the  Ninevites,  and  Daniel  to  the  monarch  of  Baby- 
lon. Specially  chosen,  as  the  prophets  were,  to  a 
holy  office  typical  of  that  which  the  Messiah  was  to 
establish  on  a  more  glorious  foundation,  nevertheless 
many  of  them  were  specially  educated.  "Witness  the 
allusions  of  the  Old  Testament  to  the  sons  of  the 
prophets,  and  the  schools  of  the  prophets  under  the 
direction  of  holy  men,  from  whom  even  miraculous 
powers  were  not  withheld.  With  all  their  treasures 
of  sacred  knowledge,  derived  both  froDi  study  and 
inspiration,   they   often    lived   in    poverty,   content 


AND   CHARACTER.  53 

in  any  way  to  fulfill  their  sacred  mission, 

.  rcverty. 

of    tiie    importance    and    trutlifulness    of 

which  the  history  of  the  world  is   a  never-ending 

attestation. 

Thus  did  these  teachers  of  righteousness,  these 
monitors  of  past  and  future  ages,  render  their  lives 
sublime.  Men  were  they  of  whom  the  world  was 
not  worthy.  In  pursuance  of  their  holy  calling  they 
endured  trial  of  cruel  mockings  and  scourgings,  yea, 
moreover,  of  bonds  and  imprisonments.  They  were 
stoned,  they  were  sawn  asunder,  they  were  tempted, 
were  slain  with  the  SAvord,  they  wandered  about  in 
sheepskins  and  goatskins ;  being  destitute,  afflicted, 
tormented ;  they  wandered  in  deserts  and  in  mount- 
ains, and  in  dens  and  in  caves  of  the  earth.  Nev- 
ertheless,   through    faith    they    subdued 

,   ,         .    ,   ,  ,         Spiritual  power. 

kmgdoms,  wrought  righteousness,  ob- 
tained promises,  stopped  the  mouths  of  lions, 
quenched  the  violence  of  fire,  escaped  the  edge  of  the 
sword,  out  of  weakness  w^ere  made  strong,  waxed 
valiant  in  fight,  and  turned  to  flight  the  armies  of 
the  aliens.* 

Truly,  if  virtue  tends  to  eloquence,  it  is  not  won- 
derful that  the  Hebrew  prophets  p-ave  utter- 

T  T.  T  Eloquence. 

ance  to  some  ol  the  snblimest  passages  that 
ever  fell  from  mortal  lips.  Hence  the  propriety  of 
studying  both  their  character  and  their  works  as  a 
means  of  learning  better  to  accomplish  the  work  of 
the  Christian  prophet,  who,  according  to  St.  Paul, 
sliould  speak  unto  men  to  edification  and  exhorta- 
tion and  comfort. f 

*  Vide  Heb.  xi,  33-38.  1 1  Cor.'  xiv,  3. 


54  HOMILETICAL   MATERIAL. 


§  5.  TnE  ISTew  Testament  abounds  in  Homiletical 
Material. 

As  from  tlie  Old  Testament  we  pass  to  the  Xew, 
no  cliaracteristic  of  the  latter  is  more  obvious  than 
the  directness  and  completeness  of  its  instruction  on 
the  subject  of  preaching.  Apart  from  the  subject  of 
doctrines,  not  now  under  consideration,  the  homi- 
letical material  of  the  Isew  Testament  may  be 
conveniently  classified  as  follows :  1.  The 

Classifleation.        .  .  „     ^^,      .  ,   .         -,..■, 

instructions  oi  Christ  to  his  disciples; 
2.  The  example  of  Christ  as  a  preacher ;  3.  The  pre- 
cepts and  examples  of  the  apostles.  The  object  of 
the  following  sections  will  be  to  point  out  to  the 
student  a  proper  course  of  investigating  these  rich 
themes,  rather  than  to  treat  them  in  full. 

§  6.   The  Precepts  and  Instructions  of  Christ 
TO  HIS  Disciples. 

Christ  not  only  instituted  the  great  work  which 
was  to  be  the  chief  agency  for  the  establishment  of 
his  kingdom  upon  earth,  but  he  became  himself  an 
instructor  of  preachers.  To  follow  the  order  and 
observe  the  nature  of  the  process  by  which  Christ 
trained  his  disciples  for  the  work  of  the  ministry 
cannot  fail  to  be  profitable  to  all  who  would  seek 
instruction  from  the  highest  source.  Those  who  for 
the  first  time  study  the  Gospel  history  to  see  what 
light  it  throws  upon  this  to^^ic,  w^ill  be  surprised  to 
observe  how  very  prominent  a  feature  of  Christ's 
earthly  mission  was  the  course  of  instruction  by  which 
he  prepared  his  disciples  to  be  preachers  of  the  word. 

It  is  worthy  of  note  that  the  first  act  recorded  of 
Jesus,  after  his  identification  as  the  Messiah  by  John 
the  Baptist,  was  the  call  of  several  of  his  disciples, 


CALL   OF   THE   DISCIPLES.  55 

to  wit,  Jolm,  Andrew,  Simon,  Pliilip,  and  IsTatlianiel. 
Not  till  after  this  event  did  he  work  his  first  miracle 
at  Cana  of  Galilee,  where  his  newly  made  disciples 
w^ere  invited  with  him  to  the  marriage.  After  wit- 
nessing this  beginning  of  miracles,  in  which  he  mani- 
fested forth  his  glory,  it  is  recorded  that  his  disciples 
believed  on  him  (more  perfectly.)  (John  ii,  11.) 

We  are  now  prepared  to  observe  that  the  training 
of  the  first  disciples  necessarily  involved  instruction  of 
a  twofold  design :  first,  their  moral  and  *^®  diseipies. 
spiritual  culture,  inclusive  of  their  indoctrination  in 
Christian  truth ;  and,  second,  their  instruction  as  to 
the  mode  of  teaching  others  what  they  themselves 
had  learned. 

Although  it  is  most  satisfactory  to  study  the  two 
topics  in  connection,  the  present  remarks  must  be 
confined  to  the  latter.  At  a  very  early  period  of  our 
Lord's  ministry  he  intimated  to  Simon  Peter  and  his 
companions  his  intention  of  employing  them  for  high 
purposes  of  good  to  humanity.  On  the  occasion  of 
the  miraculous  draught  of  fishes  he  said,  "  Follow  me, 
and  I  w411  make  you  fishers  of  men."  From  that 
time  "they  forsook  all  and  followed  him,"  being 
admitted  to  personal  and  constant  com- 
panionship  with  him  as  he  went  about 
teaching  in  the  towns  and  synagogues  of  Galilee,  and 
performing  many  glorious  miracles. 

Following  this  period  of  probationary  instruction, 
and  during  the  early  part  of  his  second  year's  public 
ministry,  our  Lord  made  a  formal  appoint-. 

PI  •  1  rm  •  Appointment. 

ment  oi  his  twelve  apostles,     ihe  circum- 
stances of  that  event  were  highly  impressive.     The 
place  was  a  mountain  summit,  as  if  to  overlook  the 
world  for  which  their  mission  was  designed.     The 
occasion  had  been  precedec^   by  a  night  of  solemr^ 


66  SPECIAL   INSTEUCTIOX. 

prayer.  The  number  appointed  identified  the  chosen 
band  in  glorious  association  with  the  patriarchs  and 
the  tribes  of  Israel,  and  the  act  of  appointment  in- 
dicated the  original  and  divine  authority  of  our  Lord. 
^'He  ordained  twelve,  that  they  should  be  with  hira, 
and  that  he  might  send  them  forth  to  preach,  and  to 
have  power  to  heal  sicknesses  and  to  cast  out  devils.'' 

Imagine  the  new  thoughts  and  emotions  that  must 
have  swelled  the  breasts  of  the  disciples  as  the  Saviour 
came  down  the  mountain  with  them,  and  proceeded 
again  to  discourse  to  the  multitudes  and  to  heal  their 
maladies.  Like  others  of  their  countrymen,  they  at 
first  had  no  just  conception  of  the  grandeur  of  the 
Messianic  mission  ;  and  it  was  only  by  degrees,  and  hy 
continued  instruction  on  the  part  of  Jesus,  that  they 
came  to  understand  the  magnitude  of  the  work  to 
which  they  were  set  apart. 

The  Sermon  on  the  Mount,  which  was  delivered 

Sermon  on  the  ^^*^^  after  the  CVCUt  alllldcd  to,  was  de- 
Mount,  signed  to  show  the  points  of  difi'erence 
bet\7een  the  old  and  the  new  dispensations.  If  that 
sermon  be  read  with  attention  to  the  circumstances 
Oi*  its  delivery  it  will  be  seen  to  contain  much 
homiletical  instruction  for  the  disciples,  who  were 
placed  in  the  foreground  as  the  primary  objects  of 
address,  while  at  the  same  time  it  was  adapted  to 
enlighten  the  multitudes  surrounding  them, 

From  that  time  forward  our  Saviour's  instructions 
to  his  disciples  were  more  frequent  and  more  specific. 
Observe  the  address  recorded  in  Luke  xii,  22-31 :  ".  And 
he  said  unto  his  disciples,  Take  no  thought  for  your 
life,  what  ye  sliall  eat;  neither  for  the  body,  what  ye 
shall  put  on.  The  life  is  more  than  meat,  and  the  body 
is  more  than  raiment."  By  allusion  to  the  ravens, 
the  sparrows,  and  the  lilies,  lie  taught  tlicm  the  supe- 


TEACHING   BY   TARABLES.  57 

riority  of  spiritual  over  all  material  interests,  and 
urged  them  to  "  seek  first  the  kingdom  of  God."  He 
then  exhorted  them  :  "  Let  your  loins  be  girded  about, 
and  your  lights  burning ;  and  ye  yourselves  like  unto 
men  that  wait  for  their  lord."  Yerses  35,  36. 
-*.  When  his  parabolic  teaching  was  introduced,  what 
be  uttered  in  the  ears  of  the  multitude  he  in  various 
instances  explained  to  the  disciples  more  fully  in 
private ;  and  what  they  heard  in  private  they  were 
to  preach  upon  the  house-tops  or  in  the  most  public 
manner. 

After  a  time,  deeming  them  competent  to  begin 
the  work  of  public  instruction  and  beneli-  Ministry  of  the 
cence,  he  called  together  his  twelve  dis-  ^iseipies  begun, 
ciples,  and  with  special  precepts  as  to  their  work,  sent 
them  forth  by  two  and  two,  not  to  the  Gentiles,  but 
rairher  to  the  lost  sheep  of  the  house  of  Israel.  The 
precepts  given  on  this  occasion  may  be  read  in  Matt. 
X,  1-42,  and  also  in  part  in  each  of  the  other  evan- 
gelists. The  key  of  the  series  is  found  in  the  com- 
mand, "As  ye  go,  preach,  saying,  The  kingdom  of 
heaven  is  at  hand."  The  word  used  was  Kripvaoere^ 
proclaim,  or  publish  abroad^  and  their  obedience  to  it 
was  a  glorious  fulfillment  of  the  prophecy  of  Isaiah 
Ixi,  1,  showing  that  not  only  the  personal  but  the 
delegated  office  of  the  Messiah  was  to  "  preach  good 
tidings  unto  the  meek,  to  proclaim  liberty  to  the 
captives,  and  the  acceptable  year  of  the  Lord." 

It  is  worthy  of  special  remark  that  our  Lord's 
method   of  instruction  conpled  precepts   Precept    and 

.  ,  Till  practice  cora- 

and  practice  together;  and  also  that  the    ^ined. 
effect  of  practice  upon  the  disciples  was  to  teach  them 
humility,  and  to  inspire  them  with  an  anxious  desire 
for  further  cpialifications.     After  failing  in  some  of 
their  efforts  to  cast  out  devils,  and  the  direct  power 


58  THE   TRANSFIGURATION". 

of  Jesus  having  to  be  invoked,  they  neither  gave  up 
the  task  in  discouragement  nor  cast  any  blame  upon 
the  Master.  They  rather  sought  him  privately,  and 
asked  the  Lord,  "Why  could  not  we  cast  him  out?'* 
"  He  said  unto  them.  This  kind  goeth  not  out  but  by 
prayer  and  fasting." 

Yarious  modes  were  adopted  by  our  Lord  to  illua^ 
trate  to  his  disciples  their  duty  and  the  style  of  char- 
acter they  should  cultivate.  A  notable  example  is 
Teaching  by      ^hat  of  his  taking  a  little  child  and  setting 

examples.  |^-j-^^   ^^^  ^|^g    j^-^' Jg|.    ^f   ||^gj-^    ^^g    ^]^g   |g^^   ^f 

a  discourse,  in  which  he  illustrated  to  them  the  evil 
of  disputing  among  themselves  as  to  who  should  be 
greatest.  (Mark  ix,  34,  3G.)  The  washing  of  the  dis- 
ciples' feet  was  another  practical  lesson  designed  to 
teach  them  true  humility.  (John  xiii,  4.) 

In  the  transfiguration  also  a  lesson  of  overwhelm- 
The  transflgu-  ^^^to  sacrcdncss  and  power  was  given  to  a 
ration.  sclcct  uumbcr  of  the  disciples  to  assure 

them  of  the  reality  of  things  invisible,  and  of  the  con- 
nection of  the  Messiah's  kingdom  with  the  glory  of 
the  great  God.  By  such  means  the  twelve  were 
gradually  educated  for  their  great  mission.  The  in- 
structions given  to  the  seventy  disciples,  as  recorded 
in  the  tenth  chapter  of  Luke,  correspond  in  all  re- 
spects to  those  given  to  the  twelve.  Many  of  the 
precepts  uttered  on  various  occasions  to  his  disciples 
contain  in  themselves  volumes  of  instruction  with 
reference  to  the  duty  of  ministers  of  the  Gospel  both 
in  respect  to  their  intellectual  and  moral  qualifica- 
tions.    (See  Matt,  x,  16,  37.) 

A  very  pregnant  utterance  of  our  Lord  was  made 

on  the  occasion  when  the  disciples   asked 

him  to  explain  to  them  the  parable  of  the 

tares  of  the  field.      Having  done  so  by  additional 


THE   WELL -INSTRUCTED   SCRIBE.  f>9 

illustrations,  lie  asked  tliem :  "  Have  ye  understood 
all  these  things?  Tliey  say  unto  liini,  Yea,  Lord. 
Then  said  he  unto  them,  Therefore  every  scribe,  which 
is  instructed  unto  the  kingdom  of  heaven,  is  like  unto 
a  man  that  is  a  householder,  which  bringeth  forth 
out  of  his  treasure  things  new  and  old."  Matt, 
xiii,  51,  62. 

Attention  to  these  words  of  our  Lord  will  show  that 
he  contemplated,  1.  The  instruction  of  re-  Essential  quau- 
llgious  teachers  under  the  new  dispensa-  fie^ti^^s- 
tion.  The  term  scribe,  ypajifiarevgj  implies  a  man  of 
letters ;  and  fiaOrj-evOslgj  rendered  histructed^  implies 
systematic  teaching,  or  a  term  of  discipleship.  2.  The 
instruction  contemplated  should  be  specific ;  not 
merely  general  cultivation,  but  religious  teaching  in 
reference  to  the  kingdom  of  heaven.  3.  It  should 
cover  a  familiar  acquaintance  with  things  that  are 
old,  as  pertaining  to  former  dispensations,  and  God's 
dealings  with  men  in  the  past.  But,  4.  IS^o  well-in- 
structed scribe  or  minister  should  content  himself 
with  any  amount  of  knowledge  of  the  past  without 
also  being  able  to  bring  forth  new  thoughts,  and  old 
facts  and  thoughts  in  new  combinations. 

Thus  it  is  that  the  kingdom  of  heaven  is  evergrow- 
ing, and  developing  new  beauties  to  minds  that  are 
active  and  thoughtful.  The  householder  of  the  text 
primarily  represents  the  collector  of  coins,  curiosities, 
or  valuables  of  any  description,  which  he  treasures  up 
to  exhibit  for  the  instruction  or  entertainment  of  his 
friends.  In  objects  that  are  old  an  intrinsic  interest 
exists,  which  nevertheless  is  greatly  lieightened  by 
comparison  and  contrast  with  what  is  new.  So  with 
respect  to  the  treasures  of  knowledge,  and  especially 
with  that  relating  to  the  kingdom  of  God  on  earth. 

Our  Lord's  teaching  in  this  and  many  other  exam- 


60  OUR   LORD'S   TEACHING. 

The  germs  of  P^^^  ^^^  Specially  cliaracterized  by  con- 
truth.  taining  the  germs  or  seeds  of  truth — the 

inherent  capacity  of  future  and  inexhaustible  devel- 
opment. Probably  in  their  first  utterance  they  com- 
municated all  that  the  disciples  were  then  capable  o± 
comprehending.  Nevertheless,  he  intimated  that  sub- 
sequently they  would  see  in  them  a  new  and  higher 
significance.  (Mark  iv,  33 ;  John  xiv,  25,  26.) 

Our  Lord  not  only  taught  his  disciples  with  refer- 
ence to  preaching,  but  also  as  to  the  duty 
and  mode  of  prayer  :'^  subjects  of  great  im- 
])ortance  for  the  minister  of  the  Gospel  in  every 
I  »eriod  of  the  Church. 

As  the  events  of  our  Lord's  brief  pilgrimage  upon 
(jarth  hastened  to  a  conclusion  the  disciples  were  fur- 
ther enlightened  by  predictions  concerning  his  impend- 
ing death  and  promised  resurrection.  (Matt,  xvi,  21.) 
As  these  were  to  be  the  great  themes  of  their  future 
testimony,  it  was  fitting  that  they  should  be  prepared 
in  advance  to  witness  them  with  a  just  appreciation 
of  their  grave  import.  Coupled  with  the  trials  which 
were  predicted  as  inseparable  from  discipleship  in  the 
coming  scenes  of  persecution,  was  the 
promise  of  the  Comforter  (John  xiv, 
IG,  17)  to  dwell  in  his  disciples  and  abide  with  them 
forever.  Apart  from  the  consolation  which  this 
promise  was  calculated  to  give  as  an  element  of  their 
religious  experience,  it  could  not  fail  to  be  full  of  en- 
couragement with  reference  to  their  great  work  as 
evangelists. 

Equally  significant  is  the  special  prayer  of  Christ 
in  behalf  of  liis  disciples,  recorded  in  John  xvii,  6-26. 
Through  all  this  memorable  and  afiecting  prayer  the 
idea  of  the  special  qualification  of  the  disciples  for 

*  Matt.  V,  vi ;  Luko  xi,  1 ;  xviii,  1. 


The  Comforter. 


INSTRUCTIVE   SCENES   IN   CHRIST'S   LIFE.  61 

manifesting  the  word  of  God  to  the  world  runs  like  a 
golden  thread.  The  detail  with  which  it  is  reported 
by  the  beloved  John  clearly  proves  the  deep  impres- 
sion it  must  have  made  npon  his  mind  and  tliat  of 
his  brethren.  The  fact  also  that  the  same  aid  and 
blessings  supplicated  for  them  were  by  special  ap- 
propriation asked  for  their  successors  in  the  faith  to 
the  end  of  time,  is  full  of  encouragement  to  every 
Christian  minister  who  has  any  just  appreciation 
of  the  work  to  which  he  is  called. 

The  agony  of  the  garden,  the  last  supper,  the 
arrest,  the  trial,  and  the  crucifixion  of  our  Lord,  were 
also  scenes  in  the  education  of  his  disciples  which 
they  could  never  forget.  By  those  events  they  were 
prepared    to    appreciate    more    fully    his 

,  T  ^  T   ,  GethBemane. 

appearances   among  them  alter  his  resur- 
rection from  the  dead,  and  the  special  teaching  and 
commissioning  which  he  had  reserved  for  the  period 
intervening  between  the  resurrection  and  ascension. 
At  that  period  his  first  object  seems  to  have  been  to 
assure  the  disciples  of  his  personal  identit}^,  and  then 
to  renew  with  special   solemnity  and  authority  his 
commission  to  them  to  preach  the  Gospel.     In  view 
of  the  great  work  to  which  they  were  now  to  be  set 
apart,  and  as  if  to  renew  with  undying  power  their 
recollection  of  his  former  instructions,  "be- 
ginning at  Moses  and  all  the  prophets,  he 
expounded  in  all  the  Scriptures  the  things  concern- 
ing himself."  Luke  xxiv,  27. 

That  they  might  better  comprehend  the  great 
theme  of  their  future  teaching  "  opened  he  their 
understanding,  that  they  might  understand  the 
Scriptures."  Luke  xxiv,  45. 

Following  this,  he  enjoined  "  that  repentance  and 
remission  of  sins  should  be  preached  in  his  name 


62  THE  CtEEAt  commission. 

among  all  nations,  beginning  at  Jerusalem."  Luke 
xxiv,  47. 

It  was  at  this  period  that  he  interrogated  Peter, 
^'Lovest  thou  me?"  and  gave  him  as  the  test  of  this 
thrice  asserted  love  tlie  solemn  commands,  "  Feed 
my  lambs,"  "  feed  my  sheep." 

Each  one  of  the  evangelists  records  in  some  form 
the  great  and  crowning  act  of  the  final  commission 
of  the  disciples,  itself  so  important  that  the  circum- 
stances, however  impressive,  were  almost  overshad- 
owed in  the  all-absorbing  significance  of  the  com- 
mission itself.  Attention  to  the  harmonized  narrative- 
shows  that  this  event  occurred  in  the  presence  of 
"  above  five  hundred  brethren  at  once,  who  went 
out  into  a  mountain  where  Jesus  had  appointed 
them." 

"Jesus  came  and  spake  unto  them,  saying.  All 
power  is  given  unto  me  in  heaven  and  in  earth.  Go 
ye  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost :  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you :  and,  lo, 
I  am  with  you  alway,  even  unto  the  end  of  the 
world. ""^  Our  Lord's  parting  blessing  upon  the 
disciples  at  the  ascension  fitly  closed  the  course  of  his 
personal  instructions,  designed  to  qualify  them  for 
the  great  task  of  preaching  the  Gospel.  For  the 
Importance  of  benefit  of  succeediuo^  preachers  to  the  end 

Christ's  teach-  .  t  i  ^ 

inga.  01  tnne  these  outhnes  and  indices  ol  the 

homiletical  instructions  of  Christ  have  been  placed 
upon  record  b}^  the  pen  of  inspiration.  Whatever 
else  may  receive  the  attention  of  candidates  for  the 
Bacred  ofiice,  these  should  be  studied  with  careful 
anxiety  and  a  teachable  spirit. 

*  See  also  1  Cor.  xv,  6;  Matt,  xxviii,  17-20;  Acts  i,  7;  x,  42. 


christ's  example.  63 

§  7.   The  Example  of  Christ  as  a  Preacher. 

The  Saviour  of  tlio  world  miglit  liave  founded 
preaching  as  an  institution  of  the  Cliurch,  and  have 
commissioned  preachers  without  having  preached  at 
all  himself.  But  it  entered  into  his  plans  of  wisdom 
and  benevolence  to  be  himself  the  great  preacher, 
an  example,  in  many  senses,  of  what  all  liis  minis- 
terial servants  should  both  be  and  do  to  the  end  of 
time. 

It  is  obvious  that,  in  several  points,  he  was  above 
the  imitation  even  of  the  apostles.  In  all  that  relates 
to  his  divine  character  he  is  to  be  admired  and 
adored   rather   than   imitated.     In   this  t«  =.„,«  ,..=r^.«i. 

In  some  respects 

light  we  are  to  regard,  1.  The  authority  ^^"""^  imitation, 
with  which  he  taught.  With  him,  although  he  ap- 
peared in  the  form  of  a  servant,  authority  was  orig- 
inal and  supreme.  With  his  apostles  and  ministers 
it  is  only  delegated.  Even  the  former,  although 
inspired,  conld  only  teach  in  the  name  of  Jesus. 
2.  His  miraculous  power.  To  a  limited  extent 
this  power  was  delegated  to  the  apostles ;  but  subse- 
quently an  appeal  to  Christ's  miracles  was  all  that 
was  permitted  to  Christian  teachers. 

Passing  over  such  manifestations  of  divinity  as  are 
beyond  the  reach  of  our  low  estate,  we  come  to  a 
wide  field  in  which  the  example  of  Christ  is  fully 
open  to  our  imitation ;  in  which,  indeed,  it  was 
specially  given  that  we  might  walk  in  his  steps. 

CHARACTERISTICS   OF  CHRIST'S  PREACHING. 

In  seeking  to  delineate  the  characteristics  of 
Christ's  preaching,  one  is  at  a  loss  where  to  begin  or 
to  end.  Nevertheless,  a  few  points  may  be  noted  as 
of  obvious  importance. 


64  INSTEUCTIVENESS  —  ADAPTATION. 


INSTE  tJCTI  VENE  S  S . 

A  high  degree  of  instructweness  characterizea  his 
discourses.  "  He  taught  the  people.''^  "  He  was  a 
teacher  sent  from  God,"  and  he  was  ever  about  his 
Father's  business.  He  specially  exemplified  his  own 
illustration  of  the  householder  bringing  forth  ''things 
new  and  old."  He  taught  old  truths  in  new  forms, 
and  new  truths  in  the  light  of  old  institutions  and 
analogies.  At  this  point  every  preacher  should  imi- 
tate the  Master.  1.  He  should  have  the  material 
of  instruction  in  his  mind  and  heart.  He  cannot 
teach  what  he  does  not  know.  2.  He  should  be 
diligent  and  tireless  in  seeking  to  communicate 
knowledge. 

At  this  point  another  branch  of  Christ's  example 
challenges  our  imitation.  He  taught  from  the  Scrip- 
tures. He  not  only  repeatedly  quoted  the  Jewish 
Scriptures  and  commented  on  their  words  as  those 
of  divine  truth,  but  he  went  into  the  synagogues  on 
the  Sabbath-day  and  publicly  read  and  expounded 
the  law  and  the  prophets.  A  striking  example  of 
"  his  custom  "  in  this  respect  is  recorded  in  Luke  iv, 
16-28,  in  which  he  took  as  the  subject  of  his  dis- 
course the  first  verse  of  the  sixty-first  chapter  of 
Isaiah. 

ADAPTATION. 

Adaptation  was  a  striking  feature  of  our.  Lord's 
preaching.  His  preaching  was  adapted  alike  to  tlie 
times  and  circumstances,  and  to  the  individuals  and 
communities  among  whom  he  ministered.  This  re- 
mark applies  both  to  the  state  of  the  world  at  the 
period  of  our  Lord's  advent,  and  also  to  the  particular 
condition  of  the  Jewish  nation  and  of  the  sects  into 
which  it  was  divided.     Whoever  attentively  per^ises 


VAlilETY.  65 

the  Gospel  history  will  perceive  that  his  various  dis- 
courses were  perfectly  adapted  to  the  wants  and 
capacities  of  his  hearers. 

In  verification  of  these  views  the  student  is  referred 
to  the  following  remarks  and  discourses  mustrative  ex- 
of   our    Lord,    wdiicli    severally    deserve    ^p^®^- 
careful    scrutiny    with    reference    to    the    point    in 
dicated. 

1.  His  address  to  the   Samaritan  woman.    John 
iv,  7-42. 

2.  To   Nicodemus,    a   ruler   of  the    Jews.    John 
iii,  1-21. 

3.  To  the  Syrophenician  woman.  Matt,  xv,  22-28. 

4.  His  Sermon  to  the  multitude  on  the  Mount. 
Matt.  V,  vi,  vii. 

5.  In  the  synagogue  at  Capernaum.  John  vi,  25-65 

6.  To  his  persecutors.  John  v,  19-47. 

7.  Various  addresses  to  the  Pharisees.   Matt,  xii, 
1-8  ;  xxiii,  2-37 ;  Luke  xiv,  1-15  ;  John  ix,  13-40. 

8.  To  the  Sadducees.  Matt,  xxii,  23-33. 

9.  To  the  chief  priests  and  elders  in  the  temple. 
Matt,  xxi,  23-45. 

10.  At  the  house  of  Zaccheus.  Luke  xix,  2-10. 

11.  To  the  disciples  on  the  destruction  of  Jerusalem 
and  the  end  of  the  world.  Matt,  xxiv,  xxv. 

VARIETY . 

Christ's  preaching  was  characterized  by  variety. 
"We  may  first  note  the  variety  of  places  in  which 
our  Lord  uttered  his  discourses.  He  not  only 
preached  in  the  temple  and  the  synagogue, 
but  also  in  the  market-place,  by  the  wayside  and  the 
waterside,  on  the  mountain,  in  the  private  house,  and 
at  th6  public  feast.  His  example  in  this  respect 
should  mstruct  his  ministers  to  sow  beside  all  waters, 

5 


66  ILLUSTRATIVENESS. 

and  to  be  ready  in  all  places  to  declare  the  wonderful 
works  of  God. 

Variety  of  sicbject  was  equally  characteristic  of  our 
Lord's  preaching.  While  one  great  theme 
pervaded  it,  and  while  it  tended  to  one  great 
object,  the  topics  it  suggested  and  discussed  were 
numerous.  What  interest  of  humanity,  or  what  attri- 
bute of  God,  was  not  directly  or  indirectly  treated  by 
the  great  Preacher  ?  Here,  too,  is  instruction  for  us. 
We  must  not  tire  our  hearers  with  the  re^^etition  of 
even  sacred  truth,  reiterated  perpetually  in  the  same 
forms  and  connections.  We  must  see  in  the  vastness 
and  variety  of  material  creation  an  index  to  the  still 
wider  variety  of  revealed  truth. 

ILLUSTRATIVENESS. 

The  illustrativeness  of  Christ's  preaching  is  a 
special  characteristic  in  respect  to  manner.  This 
feature  stands  out  prominent  in  the  teaching  and 
preaching  of  Christ  to  a  degree  un equaled  in  any 
other  high  example  of  secular  or  religious  oratory. 
ISTot  only  did  Christ  abstain  from  uttering  truth  in 
an  abstract  form ;  not  only  did  he  clothe  great  truths 
and  principles  with  flesh  and  blood,  and  fill  them 
with  active  life,  but  he  made,  as  it  were,  every  ele- 
ment of  creation  subservient  to  the  elucidation  and 
support  of  the  truth  he  uttered. 

The  sun,  the  moon,  and  stars ;  the  air  and  the  water ; 
Range  of  iiius-  hg^it  aud  darkucss ;  the  grass  and  tlie 
trationa.  y^^^^  ^f  ^\^q  ^q\^  .  ^i^q  ^^rcs  aud  the  wheat ; 

the  sower  and  the  plowman  ;  the  sheep,  the  goats,  and 
the  shepherd ;  the  husbandman  and  the  vine ;  the 
birds  of  the  air,  the  foxes  of  the  desert,  the  judge  and 
the  widow,  the  child  and  the  angel,  things  past,  things 
present,  and  things  to  come,  were  alike  made  to  elu- 


DIRECTNESS.  67 

cidate  the  subjects  of  liis  discourse  and  his  aims  as  a 
preaclier.  These  varied  and  interesting  topics  were 
not  introduced  to  amnse,  nor  merely  to  entertain  his 
hearers ;  neither  were  they  dwelt  upon  nnduly  nor  for 
the  mere  ornamentation  of  discourse,  but  rather  for 
the  intrinsic  purpose  of  a  graphic  delineation  and  a 
lively  presentation  of  truth  before  the  minds  of  his 
hearers.     In  this  view  they  admirably  sub- 

T    -,   .         T   .       ,  T        .  ^  Advantages. 

served,  nis  objects  and  aims  as  a  preacher 
^n  several  important  particulars,  for  example : 

1.  By  gaining  and  fixing  the  attention  of  his 
hearers. 

2.  By  stimulating  their  thoughtfulness. 

3.  By  aiding  their  comprehension. 

4.  By  assisting  their  memory. 

If  Christian  ministers  more  closely  followed  Christ 
in  the  appropriate  and  lively  illustration  of  their  dis- 
courses there  would  be  fewer  uninteresting  and  tedi- 
ous sermons,  and  the  Gospel  would  be  commended 
with  more  attractiveness  and  power  to  the  hearts 
of  men. 

DIRECT]S^ESS. 

Another  characteristic  of  Christ's  preaching  was 
its  directness  or  point.  In  a  few  instances  he 
appears  to  have  employed  parables  rather  for  the 
purpose  of  exciting  further  inquiry  than  of  making 
a  perfect  explanation  at  first ;  but  in  general  his 
teachings  were  not  only  perspicuous,  but  palpable. 
His  addresses  neither  contained  vague  generalities 
nor  ambiguous  allusions.  They  left  no  one  in  doubt 
as  to  their  meaning  or  their  application.  They 
were  generally  direct  and  personal,  whether  to 
disciples  or  rulers,  scribes,  Pharisees,  or  hypocrites. 
This  directness  contributed  greatly  to  the  energy 
of  our   Lord's  discourse.      It  was  imitated  by  the 


68  APOSTOLIC   EXAMPLE. 

apostles,  who  used  "great  plainness  of  speech,"  and 
may  be  fitly  regarded  as  an  example  for  Christian 
ministers  at  all  times  in  opposition  to  the  wordj 
mazes  of  professional  rhetoric. 

The  student  of  homiletics  should  direct  his  careful 
and  interested  attention  to  the  above-named  and 
other  characteristics  of  Christ's  preaching  as  de- 
veloped in  the  Gospels. 

§  8.  The  Examples  and  Precepts  of  the  Apostles, 

Following  the  ascension  of  the  risen  Saviour,  the 
apostles  became  the  highest  examples  of  what  preach- 
ers ought  to  be  and  to  do.  IN'otwithstanding  all  that 
had  been  secured  for  them  by  the  privilege  of  being 
with  Christ  and  learning  of  him,  they  still  needed 
to  "be  endued  with  power  from  on  high.""^  That 
glorious  gift  was  imparted  to  them  by  the  descent 
of  the  Holy  Spirit  at  the  Pentecost.  From  that 
memorable  occasion  the  tongue  of  fire  became 
the  emblem  of  the  aggressive  power  of  Christian- 
ity. Then  from  Jerusalem,  as  a  radiating  center, 
the  apostolic  work  of  preaching  the  Gospel  began 
its  outward  course  toward  "  the  uttermost  parts  of 
the  earth." 

In  the  apostolic  example  we  have  the  exact  coun- 
terpart of  the  Saviour's  instructions,  and  by  it  we  are 
clearly  taught  that  a  special  call,  a  divine  commis- 
sion, and  the  baptism  of  the  Holy  Ghost  are  essential 
prerequisites  to  preaching  the  Gospel  with  apostolic 
power. 

In  respect  to  the  personal  labors  of  the  apostles  as 
preachers  we  may  be  profited  by  considering,  1.  Their 
prompt  and  tireless  activity;  2.  The  varied  circum- 

*  Luke  xxiv,  49 ;  Acts  i.  4-8. 


APOSTOLIC   EXAMPLE.  69 

stances  of  their  preacliiiig ;  3.  The  tliemes  and  char- 
acter of  their  discourses. 

1.  If  by  any  it  should  be  imagined  that  the  apos- 
tles would  pause,  after  the  ascent  of  their 

.  Promptness. 

divme  Lord,  to  compose  elaborate  dis- 
courses to  be  read  under  favorable  circumstances  to 
attentive  or  admii'ing  audiences,  attention  to  the 
scenes  in  which  they  acted  will  correct  the  error. 
No  sooner  had  they  received  the  gift  of  the  Holy 
Ghost  than  "they  all  began  to  speak  as  the  Spirit 
gave  them  utterance."  Peter's  sermon,  so  far  from 
being  the  only  one  publicly  delivered  on  that  occa 
sion,  is  to  be  regarded  as  a  sample  of  the  discourses 
uttered  by  the  apostles  individually  to  the  crowds 
which  surrounded  them.  The  conversion  and  bap- 
tism of  three  thousand  in  the  same  day  cannot  other- 
wise be  accounted  for. 

When  the  zeal  of  Peter  and  John,  preaching  in  the 
temple,  was  rewarded  by  their  arrest  and 

.  .       '  „  ,  ,  Perseverance. 

examination  berore  the  rulers  and  elders, 
they  were  dismissed  with  the  stern  command  not  to 
"  speak  at  all,  nor  teach  in  the  name  of  Jesus."  Acts 
iv,  IS.  Nevertheless,  judging  it  right  to  hearken  to 
God  rather  than  men,  they  returned  at  once  to  their 
proper  work  and  "  spake  the  word  of  God  with  bold- 
ness." Acts  V,  31.  Their  next  interruption  was  fol- 
lowed by  confinement  "in  the  common  prison." 
"  But  the  angel  of  the  Lord  by  night  opened  the 
prison  doors,  and  brought  them  forth,  and  said.  Go, 
stand  and  speak  in  the  temple  to  the  people  all  the 
words  of  this  life.  And  when  they  heard  that,  they 
entered  into  the  temple  early  in  the  morning,  and 
taught."  Acts  V,  19,  20.  On  their  next  arraignment 
their  accusation  was:  "Behold,  ye  have  filled  Jeru- 
ealem  with  your  doctrine."  Acts  v,  28.    For  this  thi^ 


70  PEEACHING  THE   WORD. 

were  beaten,  and  again  "commanded  that  they  should 
not  speak  in  the  name  of  Jesus." 

J^ot withstanding  all  they  returned  to  the  work 
whereunto  they  were  appointed,  "  and  daily  in  the 
temple,  and  in  every  house,  they  ceased  not  to  teach 
and  preach  Jesus  Christ." 

It  is  important  to  observe  that  in  all  these  accounts 
of  the  early  oppositions  encountered  by 

Persistent  speech.  i  i  -» 

the  apostles,  the  great  source  of  trial  to 
the  high  priests  and  elders  was  that  they  wovld  speak. 
If  they  had  only  kept  silence  they  would  have  been 
tolerated.  The  influence  of  their  example  was  not 
feared ;  their  prayers  even  might  have  been  endured ; 
but  when  they  spoke  or  preached  the  Sanhedrim 
trembled ;  when  even  the  humble  and  holy  Stephen 
opened  his  mouth  "they  were  not  able  to  resist  the 
wisdom  and  the  spirit  by  which  he  spake."  Acts 
vi,  10. 

When  at  length,  by  the  murder  of  Stephen  and  the 
cruel  persecution  which  it  inaugurated,  the  disciples 
were  absolutely  driven  out  of  Jerusalem,  so  far  fro-m 
keeping  silence  or  awaiting  a  more  favorable  oppor- 
tunity, "they  went  everywhere  preaching  Jblie  word." 
This  brief  phrase  may  be  taken  as  the  rule  of  their 
action  ever  afterward,  whether  in  Judea  and  among 
the  villages  of  the  Samaritans,  or  in  tlie  surrounding 
countries  when  they  turned  to  the  Gentiles. 

The  lesson  to  be  derived  from  the  prompt  and  tire- 
less labors  of  the  apostles  as  preachers,  is 
^^°'''    that  those  who  would  follow  their  example 
should  be  ready  on  all  occasions  to  preach  the  word 
however  sudden  the  emergency,  however  severe  the 
opposition. 

universality  of  2.  Thc  duty  of  bciug  prepared  and 
their  labors,      filling  to  prcach  the  Gospel  in  ^W  places 


CHRIST  THEIR  THEME.  71 

Is  equally  taught  by  a  consideration  of  the  varied 
circumstances  in  wliicli  the  apostles  preached.  'No 
fastidious  notions  of  the  convenience  or  dignity  of  the 
pulpit  (a  wholly  unapostolic  institution)  limited  their 
efforts.  Like  their  divine  Master,  they  seized  upon 
every  fitting,  not  to  say  possible  occasion  to  declare 
Christ  and  his  Gospel  to  their  fellow-men. 

In  the  passages  already  cited  we  have  seen  them 
preaching  in  the  temple  and  in  private  houses.  In 
repeated  instances  they  uttered  their  testimony  be- 
fore public  tribunals,  both  Jewish  and  Roman."^  In 
one  instance  by  the  wayside,  and  to  a  single  hearer, 
Philip  preached  with  immediate  effect. 

The  Jewish  synagogues  were  favorite  places  in 
w^hich  to  exhibit  to  their  countrymen  the 
hope  of  Israel,  and  they  successively  preached 
in  the  synagogues  at  Damascus,  at  Antioch,  at  Thes- 
salonica,  at  Corinth,  and  at  Ephesus.f  The  prison 
at  Philippi  witnessed  effective  preaching  from  Paul 
and  Silas.:}:  Paul  also  declared  the  Gospel  in  the 
Areopagus  at  Athens  and  in  the  school  of  Tyrannus 
at  Ephesus.§  He  also  proclaimed  the  truth  from  the 
stairs  of  the  castle  at  Jerusalem,  on  board  ship,  and, 
finally,  in  his  own  hired  house  at  Pome. 

3.  Christ  was  the  great  theme  of  apostolic  preach- 
ing.    Isot  only  did  the  apostles  set  forth 

^1         j»      i       1  T  1  /-NT      .  -1  CliriBt  aU  in  all, 

the  tact  that  Jesus  was  the  Christ,  but 
they  proclaimed  him  in  all  his  ofiices.  They  preached 
Christ  crucified,  Christ  a  risen  Saviour,  and  through 
Ciirist  the  resurrection  of  the  dead.  They  also  set 
forth  Christ  as  having  power  to  forgive  sins,  as  the 
Lord  of  all,  and  as  the  Judge  of  quick  and  dead; 

*  Acta  vi,  12 ;  xxiii,  1 ;  xxiv,  10 ;  xxvi,  1. 

t  Acts  ix,  20  ;  xiii,  5,  16 ;  xvii,  2 ;  xviii,  4  ;  xix,  1,  8. 

X  Acts  xvi,  31. 

S  Acts  xvli.  19.  22 :  xix.  9 :  ^Zy  31 ;  szi,  40 ;  zivli ;  xxv^iii,  31* 


72  APOSTOLIC    PEEACHING. 

Christ  tlius  preached  was  the  Gospel  of  the  Son 
of  God.  Through  him  peace  was  oifered  "  to  them 
that  were  afar  oftV  Auxiliary  to  their  grand  theme, 
righteousness,  temperance,  and  the  judgment  to 
come  were  topics  on  which  their  discourses  fitly 
turned.  As  to  the  literary  character  of  the  apostolic 
preaching,  we  are  authorized  to  say  that  it  was  "  not 
with  enticing  words  of  man's  wisdom,  but  in  demon- 
striition  of  the  spirit  and  of  power."  It  blended 
logical  argument  with  earnest  and  powerful  entreaty. 
As  to  its  moral  character,  it  was  urgent 

Cliaraeteristies.  .   i  •         i  i  •  x 

With  tnnely  and  earnest  warnmgs.  it 
was  also  faithful,  declaring  the  whole  counsel  of 
God.  Again,  not  relying  upon  mere  argumentation, 
it  abounded  in  historical  statements  and  illustrations. 
Finally,  it  was  skillfully  adapted  to  all  classes  of 
hearers,  whether  Jews  or  Greeks,  barbarians,  Scyth- 
ians, bond  or  free.  The  inspired  pen  has  placed  on 
record  examples  of  apostolical  preaching  in  sufficient 
fullness  to  justify  these  remarks,  and  our  careful 
study  of  the  examples  themselves.  Observe  Peter's 
sermon  at  the  Pentecost,  Acts  ii,  14-40 ;  Stephen's 
address  before  the  council,  vii,  2-56 ;  Paul's  sermon 
at  Antioch,  xiii,  14-46  ;  Paul's  address  on  Mars'  Hill, 
xvii,  22-31 ;  his  address  to  the  multitude  at  Jerusa- 
lem, xxii,  1-22 ;  and  his  defense  before  Agrippa, 
xxvi,  1-28. 

In  the  preaching  of  the  apostles  we  have  a  prac- 
tical comment  on  the  homiletical  teachings  of  our 
Lord  himself.  In  their  course  we  may  discern  a 
]iappy  conformity  both  to  the  precepts  and  example 
of  Christ,  coupled  with  the  utmost  freedom  as  it 
respects  the  personal  characteristics  of  the  several 
preachers.  It  was  no  part  of  our  Lord's 
design  that  all  preaching  should  be  cast 


THE  APOSTLES  TAUGHT  THEIR  SUCCESSORS.        73 

in  a  fixed  mould,  but  rather  that  all  the  varied 
powers  of  his  difierent  disciples  should  be  developed 
m  such  a  manner  as  to  provide  for  the  varied  wants 
of  men.  Hence  we  find  that  the  impulsive  eagerness 
of  Peter,  the  melting  tenderness  of  Stephen,  the 
flaming  zeal  of  Philip,  the  powerful  reasoning  of 
Paul,  the  silver  accents  of  Apollos,  the  patriarchal 
wisdom  of  James,  and  the  loving  gentleness  of  John, 
eacli  had  their  sphere  of  action,  and  result  in  the 
propagation  of  a  common  Gospel.  So  it  will  ever  be 
in  the  history  of  the  Church.  Diversified  talents, 
consecrated  to  a  single  purpose,  and  developed  by  a 
similar  training  in  the  light  of  common  examples, 
and  yet  left  free  to  individual  modes  of  action,  will 
answer  in  the  highest  degree  the  purposes  of  the 
Gospel  ministry. 

Those  purposes  are  illustrated  in  some  of  the 
prominent  results  of  apostolic  preaching 
Of  these  it  is  proper  to  name,  1.  The 
conversion  of  unbelievers,  both  Jews  and  Gentiles. 
In  this  we  may  perceive  the  designed  effect  of  the 
Gospel  on  individuals.  2.  The  establishment  and 
edification  of  Churches,  illustrating  the  provisions  of 
the  Gospel  for  communities.  3.  The  overthrow  of 
idolatry,  foreshadowing  the  effect  of  truth  upon  all 
systems  of  error.  4.  The  training  of  future  evan- 
gelists. 

It  is  specially  interesting  to  observe  the  apostles 
in  tlieir  office  of  instructors  to  the  preachers  who 
were  to  enter  upon  their  labors.  The  leading  apos- 
tles associated  with  themselves,  in  their  pastoral  and 
missionary  tours,  younger  brethren,  who  became  at 
once  learners  and  assistants  in  the  work  of  preaching. 
Thus  Barnabas,  Silas,  Timothy,  Titus,  and  others 
were  successively  the  pupils  and  associates  of  Paul. 


Practical  resTilts. 


74  THE   PASTORAL   EPISTLES. 

Wlien  they  had  made  due  proficiencvj  and  attained 
proper  ex]3erience,  they  were  not  only  commissioned 
as  evangelists,  but  also  to  teach  and  commission 
other  evangelists  "to  commit  the  things  they  had 
heard  from  the  apostles  to  faithful  men,  who 
should  be  able  to  teach  others  also."  2  Tim.  ii,  2. 
Thus  it  was  designed  that  apostolic  precept  and 
example  should  descend  to  influence  the  preaching 
of  successive  generations.  Happily  those  precepts 
were  not  all  oral.  A  valuable  series  of  them  has 
been  placed  upon  the  inspired  record,  together  with 
various  remarks  and  allusions  in  the  other  epistles 
bearing  more  or  less  directly  upon  the  same  subject. 

To  the  three  epistles  addressed  by  Paul  to  his  sons 
in  the  Gospel,  Timothy  and  Titus,  the  true  Christian 
minister  must  ever  turn  with  special  interest  for 
hints  and  instructions  with  reference  to  every  depart- 
ment of  his  sacred  duties.  In  the  writings  of  St. 
Paul,  preaching  stands  forth  as  the  grand  idea  of  his 
life,  illustrated  in  all  his  words  and  actions.  But  in 
the  Epistles  to  Timothy  it  becomes  the  subject  of 
most  frequent  reference  and  of  solemn  appeal. 

Let  the  homiletical  student  be  diligent  in  search- 
ing out  instruction  from  the  life  and  writings  of  the 
OTeat  apostle  to  the  Gentiles ;  and  espe- 

Example  of  Paul.       .    n         i     ,      i   .  ,  .  .      -, 

cially  let  him  ever  bear  m  mmd,  as 
addressed  to  himself,  the  concluding  exhortation  of 
Paul  to  Timothy :  "  I  charge  thee  therefore  before 
God,  and  the  Lord  Jesus  Christ,  who  shall  judge  the 
quick  and  the  dead  at  his  appearing  and  his  kingdom ; 
preach  the  word ;  be  instant  in  season,  out  of  season ; 
reprove,  rebuke,  exhort  with  all  long-sufiering  and 
doctrine."  "  Watch  thou  in  all  things,  endure  afilic- 
tions,  do  the  work  of  an  evangelist,  make  full  proof 
of  thy  ministry."  2  Tim.  iv,  1,  2,  5. 


LITERATURE   OF  HOMILETICS.  75 


CHAPTER  HI. 

SOURCES    AND    MATERIALS    OF    HOMILETICAL 
SCIENCE    CONTINUED. 

PATRISTIC-SCHOLASTIC- MODERN. 

§1.  Pateistic  Literatuee  of  Homiletics. 

In  passing  from  the  period  of  tlie  apostles  to  that 
of  the  Church  fathers,  Ave  need  not  be  surprised  at 
finding  a  very  noticeable  decline  in  the  value  of  the 
materials  of  every  description  furnished  to  the  homi- 
letical  student.  The  contrast  between  inspired  liter- 
ature and  that  which  is  uninspired  is  hardly  greater 
than  prevails  here.  JSTevertlieless,  w^e  see  the  prog- 
ress of  the  Church  amid  oppositions  which  would 
have  crushed  out  any  human  institution,  and  we 
know  the  motive  power  which  had  been  divinely 
appointed  to  urge  it  onward.  From  the  days  of  the 
apostles  there  was  a  succession  of  faithful  preachers, 
of  whom  the  greater  number  have  their  only  record 
on  high.  At  this  distance  of  time  we  can  only  take 
observation  of  those  who  are  represented  to  a  greater 
or  less  extent  in  the  literary  remains  of  their  several 
ages.  Such  remains  for  the  first  three  centuries 
are  scanty  at  most,  and  it  is  not  stransre 

T  n      •,       ^  '    .  c      t  1        Scanty  materiaL 

that  we  nnd  the  writmgs  oi  the  early 
fathers  more  occupied  with  the  moral  than  the  scho- 
lastic precepts  which  were  appropriate  for  Christian 
and  ministerial  instruction.  Articles  of  the  latter 
class,  which  bear  at  least  indirectly  upon  the  duties 
of  the  preacher,  have  descended  to  us  from  Clemens 


70  LEADING  BATHERS. 

Romamis,  Ignatius,  and  Dionysius,  of  the  first  cen- 
tury; Anicetus  of  tlie  second,  and  Cyprian  of  the 
third.  It  was  not,  however,  till  the  Church  had 
passed  through  her  severest  persecutions  that  she 
entered  upon  what  has  been  denominated  her  orator- 
ical period,  about  the  beginning  of  the 
fourth  century.  Then  followed  the 
labors  of  Ambrose,  of  Basil,  of  the  Gregories,  of 
Chrysostom  and  Augustine,  the  most  distinguished 
preachers  of  the  early  ages  of  the  Church. 

From  the  fathers  named,  and  also  from  Origen, 
Tertullian,  Cyprian,  Lactantius,  Jerome,  Cyril  of 
Alexandria,  and  several  others,  various  discourses  and 
homilies  have  descended  to  the  present  time.  But 
the  only  authors  of  the  Patristic  Age  who  made  di- 
rect contributions  to  the  literature  of  homiletics  are 
Chrysostom  and  Augustine,  representing  respectively 
the  Greek  and  the  Latin  Churches. 

The  fame  of  Chrysostom,  the  golden-mouthed 
preacher  of  Antioch  and  Constantinople, 
has  been  scarcely  less  diffused  than  that 
of  Demosthenes  himself.  It  is  peculiarly  gratify- 
ing, therefore,  that  we  have  extant  a  work  from 
the  pen  of  Chrysostom  entitled  Uepl  ^spoavvrjg;  or, 
Concerning  the  Priesthood.  De  SaGerdotio,  the  Latin 
title,  is  more  frequently  quoted  than  the  Greek. 

The  following  abstract  of  the  subjects  of  chapters 
will  indicate  the  parts  of  the  work  of  greatest  value 
to  the  student  of  preaching.  Indeed,  they  of  them- 
selves form  a  series  of  useful  precepts  worth  attention 
in  modern  days. 

CIIRYSOSTOil'S    PRECEPTS. 

Book  Hi,  clmp.  12.  A  pi-icst  ought  to  be  very  wise  (or  learned.) 
Book  iv,  chap.  3.  A  ready  faculty  of  speaking,  essential  to  a 
priest  (or  minister.) 


CHRYSOSTOM'S  PRECEPTS.  77 

Book  iv,  chap.  4.  IIg  should  he  thoroughly  versed  in  the  con- 
troversies of  the  Greeks  and  the  Jews. 

Book  iv,  chap.  5.  He  should  also  be  skilled  in  dialectics. 

Book  iv,  chap.  6.  The  blessed  Paul  excelled  in  that  faculty. 

Book  iv,  chap.  7.  The  same  was  not  only  renowned  in  won- 
derful deeds,  but  also  in  the  art  of  speaking. 

Book  V,  chap.  1.  Much  labor  and  study  should  be  practiced 
bj  those  who  would  speak  with  effect  to  the  people. 

Book  V,  chap.  2.  Those  who  are  devoted  to  their  work  should 
despise  human  praise,  and  seek  to  become  skillful  in  s[)eaking. 

Book  V,  chap.  6.  All  sermons  should  be  moulded  by  judgment 
and  study  as  a  means  of  pleasing  God  the  more. 

This  treatise  of  Chrjsostom  was  written  at  an  early 
period  of  liis  ministry,  and  may  be  fairly  snpposed  to 
contain  the  precepts  by  which  his  life  and  habits  as  a 
preacher  were  governed.  'No  preacher  of  the  early 
Church  was  more  largely  gifted  with  the  genius  of 
oratory  than  he ;  no  one  was  more  thoroughly  trained 
in  accordance  with  the  best  models  of  the  Greek 
schools,  and  yet  he  neither  relied  on  his  genius  nor 
his  training,  but  devoted  himself  with  diligent  and 
self-denying  application  to  the  task  of  preparation 
for  his  public  ministry.  His  preaching  drew  and 
enraptured  throngs  of  people,  and  yet,  so  far  as  we 
can  judge  from  the  numerous  homilies  reported  in 
his  works,  it  was  plain  and  unostentatious;  indeed, 
familiar  and  often  homely  in  its  phraseology  in 
adaptation  to  the  comprehension  of  the  masses,  yet 
always  abounding  in  interesting  and  practical 
thoughts.  His  style  is  characterized  by  a  pro- 
fusion of  figures  and  illustrations  by  which 
the  most  familiar  topics  are  made  instruct- 
ive, and  the  most  abstruse  familiar.  A  large  por- 
tion of  the  homilies  of  Chrysostom  are  consecutive 
expositions  of  Scripture.  As  a  whole,  the 
discourses  of  this  father  will  better  repay 


78  AUGUSTINE'S  TEEATISES. 

careful  study  than  any  other  similar  remains  of  the 
Patristic  Age. 

"While  Chrysostom's  treatise  on  the  priesthood  rep- 
resents the  preceptive  literature  of  the  Greek  Church, 
two  essays  from  the  pen  of  Augustine  hold  a  similar 
relation  to  the  Latin  Church.  Augustine  before  his 
conversion  was  a  teacher  of  rhetoric,  and  as  he  be- 
came a  voluminous  writer  in  the  interest  of  Chris- 
tianity it  was  but  natural  that  he  should  treat  upon 
the  great  work  of  Christian  ministers.  Accordingly, 
we  find  direct  reference  to  it  primarily  in  his  tract  en- 
titled De  Doctnna  Christiana^  concerning  Christian 
Teaching ;  and  more  briefly  in  that  entitled  De  Gate- 
chizandis  Eudibus,  on  Catechizing  the  Ignorant. 

The  first  three  books  on  Christian  teaching  are  en- 
Doetrina  ciiriB-  titled  De  Invcnieiido^  on  Invention,  or  the 
tiana.  modc    of    ascertaining    what    should   be 

taught.  The  fourth  book  is  entitled  De  Proferendo, 
on  Utterance,  or  setting  forth.  This  only  has  special 
interest  for  the  modern  student  of  homiletics,  but 
this  is  of  so  much  importance  as  to  deserve  presenta- 
tion in  the  form  of  a  condensed  abstract  of  all  its 
essential  points."^ 

summary  of  augustine's  views  ox  utterance, 
(preaching.) 

§  1.  None  are  to  expect  in  this  connection  mere  precepts  of 
rhetoric. 

§  2.  Yet  rhetoric  is  useful,  and  should  be  enlisted  in  behalf  of 
the  truth. 

§  3.  The  art  of  rhetoric  should  be  acquired  in  youth,  and 
ohiefly  by  hearing  good  models.  The  study  of  ecclesiastical  lit- 
erature is  of  great  benefit.  It  may  make  men  able  to  speak  we'L 
But  if  not,  it  may  do  better  and  cause  them  to  act  well. 

§  4.  The  preacher,  tlierofore,  as  a  chami)ion  of  the  true  faith 

*  This  abstract  is  abridged  from  that  of  Moule. 


AUGUSTINE'S  PRECEPTS.  79 

and  an  opponent  of  error,  slionld  bend  all  his  eflbrts  to  teaching 
good  and  unteaching  evil.  To  this  end  he  may  employ  varioug 
styles  of  address:  for  example,  narrative,  entreaty,  rebuke,  and 
appeal,  according  as  the  hearer  is  to  be  instructed,  or  roused  to 
a  practical  sense  of  w^hat  he  knows  already. 

§  5.  It  is  far  better  to  speak  wisely  than  eloquently.  And  a 
man  is  said  to  speak  with  more  or  less  of  true  knowledge  as  he 
has  made  a  greater  or  less  advance  in  the  study  of  the  Scriptures. 
This  Scripture  knowledge  may  go  a  great  way  as  a  substitute 
for  artistic  eloquence.     But  a  union  of  the  two  is  preferable. 

§  6.  The  Scriptures  exhibit  an  eloquence  of  their  own  as  truly 
suited  to  their  character  as  a  young  man's  talk  is  suited  to  youtii, 
and  an  old  man's  to  age.  So  perfect  is  the  congruity  in  passages 
recognized  as  eloquent,  that  the  words  seem  less  to  have  been 
chosen  by  the  author  than  to  have  belonged  by  a  kind  of  neces- 
sity to  the  subject. 

§  7.  An  examination  of  such  passages  of  Scripture  as  Romans 
V,  3 ;  2  Cor.  xi,  16;  Amos  vi,  1,  prove  the  congruity  above 
named,  and  illustrate  the  union  between  true  knowledge  and 
eloquence. 

§  8.  Obscure  parts  of  Scripture  are  not  to  be  imitated  by  min- 
isters. Perspicuity  is  to  be  the  aim  of  him  who  would  preach 
well. 

§  9.  Intricate  points  not  suitable  to  public  assemblies  may  be 
expounded  in  private,  provided  that  clearness,  not  artistic  merit, 
be  regarded  in  the  exposition. 

§  10.  The  idea  of  clearness  expanded  in  a  series  of  practical 
remarks,  the  substance  of  which  is  that  he  is  the  best  preacher 
who  provides  that  his  hearers  hear  the  truth,  and  that  what  they 
hear  they  understand. 

§  11.  The  province  of  didactic  eloquence  is  to  bring  to  light 
what  is  hidden.  Still  some  intellectual  food  mast  be  served  up 
with  spices, 

§§  12,  13.  Comment  on  Cicero's  motto,  "Convince  the  judg- 
ment, please  the  understanding,  and  bend  the  will,"  showing  that 
the  preacher's  victory  consists  in  bending  the  hearer  to  action. 

§  14.  Attractiveness  in  preaching  must  always  be  tempered, 
1.  By  sound  doctrine;  and,  2.  By  gravity. 

§  15.  It  is  more  by  the  Christian  fervor  of  his  sermons  than  by 
any  endowment  of  his  intellect  that  the  minister  must  hope  to 
Inform  the  understanding,  catch  the  affections,  and  bend  tlie 


80  AUGUSTINE — JEKOME. 

will  of  his  hearers.  The  Holy  Spirit,  promised  to  those  who  for 
Christ's  sake  were  delivered  over  to  persecution,  (Matt,  x,  19,) 
will  not  be  withheld  from  those  who  are  preaching  Christ. 

§  16.  Nothing,  however,  is  more  unwise  in  itself,  and  more 
alien  to  the  spirit  and  letter  of  the  divine  economy,  than  to  sup 
pose  that  the  gifts  of  the  Spirit  justify  us  in  relaxing  our  own 
efforts. 

The  next  ten  sections  of  the  book  are  chiefly  devoted  to  dis- 
tinctions between  three  kindi  of  style,  namely:  1.  The  low  and 
gentle;  2.  The  even  and  regulated ;  3.  Tlie  lofty  and  impressive. 
Examples  illustrative  of  these  different  styles  are  adduced  from 
the  Scriptures,  and  from  Ambrose  and  Cyprian.  These  styles 
are  shown  to  be  closely  related  to  each  other,  and  to  be  means 
to  a  common  end,  namely,  persuasion  of  the  right. 

Finally,  Augustine  asserts  that  more  important  than  anything 
else  is  the  life  of  the  preacher,  and  no  rules  of  art  will  ever  have 
the  least  chance  of  supplying  the  void  which  must  result  from  an 
unsoundness  in  that.  Moreover,  prayer  must  not  be  forgotten. 
Did  Esther  pray  for  fitting  words  in  her  address  to  the  king 
regarding  the  temporal  safety  of  her  people,  and  shall  we  neglect 
to  do  the  same  when  the  eternal  welfare  of  mankind  is  at  stake? 

Augustine's  tract  on  catecliizing  the  ignorant  waa 
addressed  to  Deogratias,  a  deacon  at  Car- 
thage. A  considerable  portion  of  it  is  com- 
posed of  two  specimen  sermons.  Although  the 
remainder  abounds  with  instructive  and  characteristic 
passages,  yet  they  may  rather  be  considered  as  con- 
firming the  positions  quoted  above  than  adding  any- 
thing to  them  of  great  importance. 

One  of  Jerome's  letters,  addressed  to  ITepotian, 
contains  a  bare  allusion  to  the  subject  of  preaching. 
Besides  this,  although  several  works  relating  to  the 
priesthood  appeared  between  the  fourth  and  eighth 
centuries,  there  is  nothing  more  of  any  value  in  ref- 
erence to  the  theory  of  preaching  in  all  the  literature 
of  the  ancient  Church.  Chrysostom  and  Augustine 
have  therefore  stood  forth  to  all  after  aces  as  the 


fllSE   OF   SCnOLASTICISM.  81 

cliief  and  almost  sole  representatives  of  the  fathers  in 
reference  to  tliis  subject.  As  sncli  tliey  have  been 
freely  quoted.  Augustine  especially  has  been  re- 
garded as  the  great  authority  by  Konian  Catholic 
authors,  several  of  whom,  such  as  Fenelon,  Hapin,  and 
RoUin,  enjoy  high  consideration  among  Protestants. 

§  2.  Scholastic  Literature  of  IIomiletics. 

After  Augustine  there  followed  an  interval  ot 
seven  hundred  years  without  a  single  work  of  a  homi 
letical  character,  at  least  that  has  come  down  to 
modern  times.  During  the  dreary  centuries  that  fol- 
lowed the  corruption,  of  the  Church  and  the  decline 
of  preaching,  a  few  works  on  the  priesthood  were 
issued,  chiefly  manuals  of  common  duties,  in  which 
preaching  was  practically  ignored.  In  the  eleventh 
century  a  slight  intellectual  movement  commenced, 
which  resulted  in  a  style  of  thought  and  philosophy 
since  known  as  scholasticism,  from  the  schools  in 
which  it  was  taught.  Scholasticism  was  characterized 
by  the  endeavor  to  reduce  theology,  then  but  a  series 
of  traditional  dogmas,  to  a  rigid  and  formal  system. 
It  employed  as  its  cliief  agency  the  dialectics  of 
Aristotle.  It  extended  from  about  1075  to  the  middle 
of  the  fourteenth  century,  and  passed  through  three 
distinct  periods,  which  have  been  denominated  suc- 
cessively, 1.  The  Dialectic  and  Ecclesiastic;  2.  The 
Dialectic  and  Mystic ;  3.  The  Biblical  and  Dialectic. 
Scholasticism  at  length  declined  under  the  preliminary 
ao-encies  of  the  Keformation  ;  but  notwithstandino;  the 
decline  of  its  authority  as  a  religious  and  philosophi- 
cal system,  its  influence  was  felt  upon  the  literature 
of  succeeding  ages.  This  infl!ience  is  clearly  traceable 
in  the  homiletical  writino;s  of  the  twelfth  and  six- 
tecnth  centuries  inclusive,  and  to  some  extent  even 


82  PERIODS   OF  SCHOLASTICISM. 

later.  Hence  tlie  adoption  in  this  connection  of  the 
term  scholastic  rather  than  medieval,  since  it  is 
designed  to  embrace  in  one  classification  books  of  a 
particular  type,  although  some  of  them  appeared 
within  the  period  nsnallj  denominated  modern. 

But  few  of  the  works  of  the  scholastic  period  are  now 
accessible,  hence  it  is  deemed  proper  to  present  to  the 
student  in  the  Appendix^  such  a  notice  or  abstract 
of  each  one  as  will  enable  him  to  judge  of  its  char- 
acter and  value. 

One  principal  eifect  of  scholasticism  upon  homilet- 
ics  was  the  introduction  into  religious  discourse  of 
scientific  formalities  consisting,  of  minute  divisions 
and  subdivisions.  It  is,  however,  to  be  confessed  that 
the  sermons  of  that  period  do  not  exhibit  their  use 
to  so  great  a  degree  as  those  of  later  times,  especially 
those  of  the  Eno-lish  Puritans  and  the  German  hom- 
ilists. 

Another  result  was  closer  attention  to  the  precepts 
of  the  ancient  rhetoricians,  which,  while  it  had  a 
tendency  to  polish  style,  nevertheless  secularized 
preaching  by  making  it  little  more  than  a  rhetoi'ical 
exercise. 

§  3.  Modern  Literature  of  Homiletics. 

The  last  two  centuries  and  a  half  have  produced 
more  valuable  materials  for  homiletical  students  than 
the  fifteen  centuries  preceding.  This  remark  is  ap- 
plicable to  every  branch  of  study  appropriate  to  the 
Christian  minister.  It  embraces  biblical  criticism, 
systematic  theology,  the  propagation  of  the  Gospel 
by  various  agencies,  clerical  biography  and  published 
sermons,  as  well  as  direct  authorshi]^  relating  to  the 
theory  and  practice  of  preaching. 

*  Appendix  A. 


MODERN   HOMILETICAL   LITERATURE.  83 

As   tlie   latter   tlieine   of  itself  requires   a  much 

greater  space  than  the  present  parao-raph 
,,      -^       .  p  ^    .  T  °      ^.       A  prolific  themes 

can  allot  to  it,  reference  is  made  to  arti- 
cle B  of  the  Appendix,  where  the  student  will  finci 
a  list  of  authors  and  books  which  will  indicate  to  him 
the  extent  and  value  of  the  modern  literature  of  hem- 
iletics,  not  only  in  the  English,  but  also  in  other  lan- 
guages. 

The  following  general  statements  deserve  to  be 
borne  in  mind :  1.  As  the  evangelical  idea  of  preach- 
ing  has   been    restored   to   the    Church, 

,  ,,  ,.  ,  ,  Developments. 

works  on  the  subject  have  been  multiplied. 
2.  The  revival  of  true  religion  and  that  of  correct 
theories  and  practice  in  preaching  have  to  a  large 
extent  been  reciprocal.  3.  The  tendency  of  discus- 
sion and  investigation  in  reference  to  this  subject  has 
been  to  secure  a  higher  recognition  of  the  validity  of 
Scripture  precepts  and  example,  and  consequently 
an  improvement  in  the  general  character  of  preach- 
ing, by  a  return  to  its  apostolical  simplicity  and 
power.  4.  A  comprehensive  acquaintance  with  the 
best  writers  on  this  subject  is  extremely  desirable  to 
preachers.  It  tends  to  satisfy  a  reasonable  curiosity 
on  a  subject  of  intrinsic  importance;  it  points  out 
ilie  most  profitable  sources  of  improve- 
aient ;  it  tends  to  enlarge  the  views  of  the 
reader,  to  stimulate  diligence,  to  correct  errors,  and 
to  suggest  modes  of  improved  and  increasing  useful- 
ness. Ministers,  like  other  men,  need  line  upon  line 
and  precept  upon  precept,  and  these  works  often  sup- 
ply hints  of  the  largest  practical  value. 

RELATIVE   VALUE. 

In  connection  with  the  present  topic  some  further 
remarks  are  in  place  concerning  the  relative  vaiue  of 


84:  COMPARATIVE   VALUE, 

the  honiiletical  literature  of  tlie  different  periodb. 
Obviously  tliat  of  tJie  brief  period  illuminated  by 
inspiration  must  ever  remain  tlie  most  instructive  and 
authoritative  to  all  who  would  understand  the  subject 
in  the  li2:ht  of  God's  will. 

Some  would  place  next  if  not  foremost  in  import- 
ance the  example  and  precepts  of  the  fathers.  The 
error  of  such  is  obvious  from  various  facts :  1.  Our 
records  of  the  early  portion  of  the  patristic  era,  when 
example  was  most  authoritative,  are  extremely  im- 
perfect. 

2.  Notwithstanding  all  the  splendor  with  which 
historians  have  sought  to  invest  the  oratorical  period 
of  the  early  Church,  it  is  easy  to  discover  amid  great 
external  prosperity  the  commencement  and  progress 
of  that  decline  •  in  spirituality  which  subsequently 
manifested  itself  in  the  complete  subordination  of 
preaching  to  ceremonial  observances. 

3.  Although  the  treatises  of  Chrysostom  and  Au- 
gustine are  to  be  prized  for  their  intrinsic  value,  yet 
from  their  brevity  and  incompleteness  they  are  prac- 
tically inferior  to  various  works  of  modern  times. 

Medieval  literature  has  found  some  eulogists ;  but 
the  common  sense  of  mankind  will  place  it  in  a  rank 
far  below  even  the  patristic. 

Modern  homiletical  literature  now  comes  into  view- 
as  next  in  importance  to  biblical.  It  indeed  em- 
braces much  that  is  trivial  and  repetitious,  but  with 
Bome  dross  it  contains  no  little  pure  gold.  The  l)est 
modern  treatises  on  preaching  have  partaken  of  the 
vitality  and  power  which,  since  the  days  of  the  llef- 
ormation,  have  in  a  greater  degree  pervaded  preach- 
ing itself  and  brought  it  back  to  its  original  design 
and  dignity.  Besides,  they  have  been  enriched  with 
the  influence  of  the  increasing  knowledge  of  mauj 


BIBLICAL  AND   MODERN    MOST  VALUABLE.         85 

kind,  and  by  the  cumulative  advantages  of  multiplied 
experiment  in  the  propagation  of  the  Gospel,  from 
which  are  deduced  both  principles  and  rules  of  prac- 
tice adapted  to  the  guidance  of  thoughtful  men  in  the 
present  age  of  the  world. 

Fortunately  those  branches  of  homiletical  literature 
which  are  of  greatest  value,  both  the  biblical  and  the 
modern,  are  quite  accessible;  and  while  it  is  interest- 
ing to  consult  as  far  as  we  may  be  able  the  literature 
of  other  periods,  it  is  both  practicable  and  important 
to  be  well  versed  in  that  of  our  own  day  as  well  as 
in  what  comes  to  us  from  the  days  of  the  Saviour  and 
his  apostles. 

§  4.  Other  Sources  of  Homiletical  Instruction. 

PUBLISHED    SERMOXS. 

An  obvious  distinction  exists  between  works  on 
preaching  (homiletics  proper)  and  those  which  have 
resulted  from  preaching  as  its  products  (sermon- 
ology.)  The  former  only  have  been  referred  to  in 
the  foregoing  sections,  including,  of  course,  such  ser- 
mons as  relate  specifically  to  the  work  of  preaching. 
Apart  from  the  comparatively  few  of  this  class, 
printed  homilies  and  sermons  constitute  a  vast  body 
of  theological  literature. 

While  in  its  original  and  complete  sense  a  sermon 
cannot  be  printed,  since  nothing  is  strictly  a  sermon 
or  speech  which  is  not  spoken,  yet  usage  allows  us  to 
call  that  a  sermon  which  has  been  written  for  deliv- 
ery as  a  r(?ligious  discourse,  or  which  has  been  re- 
ported from  the  lips  of  a  preacher.  Of  such  value 
indeed  is  the  preserving  power  of  letters,  that  next  to 
the  living  voice  of  the  speaker  we  prize  the  record  of 
his  words.     Moreover,  letters  ffive  this  advantage,  that 


86  VALUE   OF   PUBLISHED   SERMONS. 

wliereas  we  may  hear  the  speaker  but  once,  and  in 
the  public  congregation, we  may  have  the  record  of 
his  words  to  read  in  private  and  to  reperuse  in  follow- 
ing years. 

It  must  also  be  conceded  that  the  structure  and 
Value  of  pub-  matter  of  a  sermon  may  be  better  analyzed 
lished sermons,  through  the  mcdium  of  the  eye  than  of 
the  ear,  however  the  lack  of  delivery  may  weaken 
the  power  of  its  impression.  It  certainly  is  a  source 
of  peculiar  satisfaction  that  in  our  homiletical  studies 
we  can  have  access  to  the  record  of  sermons  which 
represent  every  age  of  the  Church  and  most  of  the 
distinguished  preachers  that  have  adorned  its  annals. 

Published  sermons  may  be  studied  for  the  sake  of 
the  truth  they  contain,  and  also  with  ref- 

Truth.  and  style.  *^  ^       .  t   •    -i       i      .    ,        j_i     • 

erence  to  the  style  m  wiiicli  that  trutli  is 
communicated.  For  the  latter  object  the  perusal  of 
sermons  need  not  be  extensive,  and  yet  few  liberal- 
minded  preachers  would  not  prize  the  opportunity  of 
investigating  to  a  greater  or  less  extent  the  sermon- 
ology  of  ancient  and  medieval  as  well  as  of  modern 
times.  From  this  point  the  topic  under  consideration 
coincides,  in  a  great  degree,  with  the  two  that  follow. 

iriNISTEKIAL     BIOGE.VPHY. 

A  special  interest  attaches  to  the  life  of  a  great  or 
a  good  preacher.  From  a  proper  delineation  of  his 
Christian  character,  his  modes  and  extent  Qf  study, 
his  style  of  preparation  for  the  pulpit,  his  deliveiy, 
and  the  effects  of  his  preaching,  we  learn  by  example 
what  we  ouo-ht  to  be  or  to  do  ourselves.  If  he  has 
committed  errors  or  suffered  faihires,  we  can  note 
their  causes  and  avoid  them  ;  and  wlierein  he  has  had 
special  success,  we  can  learn  to  profit  by  his  experi- 
ence.    While  it  may  not  be  essential  for  the  homilet- 


THE   APOSTLES  AND  FATHEES.  87 

ical  student  to  pursue  in  advance  any  extended 
course  of  biograpliical  reading,  yet  it  will  be  advan- 
tageous to  liini  at  every  period  of  life  to  commune 
with  those  who  have  gone  before  him  in  the  career 
of  ministerial  usefulness. 

It  will  be  a  profitable  task  for  him  to  analyze  from 
Scripture  data  tlie  character  and  the  pe- 

T  .  /»  1  n    1  1  ^^®  apostles. 

culiar  gilts  and  graces  oi  the  several  apos- 
tles. He  may  in  the  historical  remains  of  the  early 
Church  find  fragments  that  will  throw  light  upon  the 
preaching  of  the  first  three  centuries.  In 
reference  to  this  period  of  ecclesiastical  his- 
tory, it  is  interesting  to  compare  with  the  personal 
character  of  such  fathers  as  Clement  of  Rome,  Igna- 
tius, Polycarp,  Justin  Martyr,  and  Irenseus,  the  frag- 
ments of  their  writings  and  discourses  which  have 
come  down  to  iis.  In  respect  to  the  fathers  of  the 
third  and  fourth  centuries,  materials  of  both  kinds 
are  abundant;  and  it  is  instructive  to  compare  the 
lives  and  the  discourses  of  such  preachers  as  Origen, 
Tertullian,  Cyprian,  Lactantius,  the  Gregories,  Basil, 
Ambrose,  and  Jerome,  as  w^ell  as  of  Chrysostom  and 
Augustine.  In  most  if  not  all  these  cases  we  are  to 
understand  that  the  sermons  and  homilies  of  the  fa- 
thers are  less  their  own  writings  than  the  accepted 
reports  of  then-  discourses,  which  were  taken  down  by 
ready  writers  from  their  lips,  and  copied  and  passed 
about  for  reading  by  those  who  were  interested  in 
their  preservation. 

Between  the  fifth  century  and  the  Reformation  the 
annals  of  the  Church  furnish  fewer  charac-  j^edievai 
ters  of  special  interest  to  the  preacher,  al-   preachers, 
though  some  rare  examples  may  be  named,  such  as 
the  venerable  Bede,  Anthony  of  Padua,  and  Bernard 
of  Clairvaux. 


88  CLEKICAL   BIOGKAPHY. 

Since  tlie  days  of  the  reformers  this  department  of 
literature  has  ^rown  apace,  and  has  already 

Befonners.  ^     ,  ^  \  .  •{, 

become  so  voluminous  as  to  be  quite  beyond 
the  limits  of  just  treatment,  or  even  of  adequate  refer- 
ence, in  the  text  of  a  work  like  the  present. 

Yet  it  cannot  be  passed  over  without  an  earnest 
recommendation  to  young  preachers  to  make  them- 
selves familiar  with  the  lives  as  well  as  the  sermons 

Modempreaeh-  ^^    ^^^^^^    ^^^^^    ^^     LatilTlCr,  KuOX,  JcWcU, 

®''^'  "Wesley,  Benson,  Hichard  Watson,  Robert 

Hall,  Chalmers,  Jay,  Bunting,  Xewton,  of  England  : 
Keinhard,  Krummacher,  and  Tholuck,  of  Germany ; 
Saurin  andMonod,  not  to  speak  of  the  great  Catholic 
preachers  of  France  ;  John  M.  Mason,  D  wight,  Sum- 
merfield,  Payson,  Olin,  and  Alexander,  of  America; 
together  with  many  others  of  various  periods  and 
countries. 

THE    niSTOET   OF    PKEACHIJ^G. 

An  adequate  history  of  preaching  has  never  yet 
been  v/ritten."  Such  a  history  would  involve  facts 
and  topics  of  the  greatest  interest.  It  would  be  a, 
continued  lesson  of  examples  shown  not  only  in  the 
character  and  relations  of  individual  preachers,  but 
in  the  collective  influence  of  bodies  of  men,  and  the 
working  out  of  particular  doctrines  and  principles, 
whether  for  good  or  evil.  Such  a  history  would  be 
a  practical  comment  upon  true  and  false  modes  of 
preaching.  It  would  illustrate  the  rapid  progress  of 
the  Gospel,  both  in  ancient  and  modern  times, 
wherever  preached  in  apostolic  simplicity  and  power ; 
while  it  would  equally  show  the  fatal  decline  of  true 

♦  Several  attempts  have  been  made  "by  German  writers  ^vll:cll  miglit 
in  more  evangelical  hands  prove  the  basis  of  something  valuable  on  this 
Bubject.    (  Vide  Appendix,  p.  400.) 


PIETY  AND  PREACHING  DECLINE   TOGETHER.      89 

godliness  wlierever  tlie  voice  of  evangelical  truth 
has  been  mutHed  by  the  trappings  of  ceremonial  dis- 
play, or  stifled  beneath  a  mass  of  errors  and  corrup- 
tions. Thus  the  facts  of  the  past  are  calculated  to 
impress  upon  the  mind  of  tbe  liomiletical  student 
negative  as  well  as  positive  lessons  of  great  value. 

It  is  indeed  a  question  of  grave  interest  how  far 
the  gloom  and  ignorance  of  the  dark  ages  preaching  gov- 
actually  resulted  from  a  decline  in  the  aeter^^of^'^Se 
efficiency  of  preaching.  There  is  cer-  cnureh. 
tainly  an  obvious  correspondence  between  the  fact 
of  that  decline  and  the  general  decrease  of  intelli- 
gence and  piety  in  the  Church  and  the  nations. 
When  in  the  fifth  and  sixth  centuries  the  system  of 
ritual  service  began  to  be  developed,  in  imitation  of 
both  heathen  and  Jewish  ceremonies,  preaching  came 
to  be  regarded  as  of  inferior  importance.  The  mass 
became  the  great  act  of  divine  service;  and  the 
sermon,  when  not  omitted  altogether,  was  treated  as 
a  mere  pendant  to  a  showy  ceremonial.  During  the 
dismal  centuries  which  followed,  preaching  became 
degraded  to  the  lowest  degree.  In  some  places  it 
was  well-nigh  extinct,  and  in  its  stead  the  priests 
resorted  to  a  species  of  plays  in  the  churches,  in 
which  sacred  events  were  dramatized  for  the  edifica- 
tion of  the  people. 

Is  ot  only  do  the  annals  of  the  medieval  Church 
show  the  lack  of  the  vitalizing  power  of  the  word, 
but  they  illustrate  the  fearful  consequences  of  its 
perversion. 

The  Crusades  were  a  result  of  preaching,  not  of  the 
Gospel  of  peace,  but  of  bloody  war ;  not  of  love,  but  of 
vengeance.     The  fanaticism   aroused  by    perversion  of 
the  harangues  of  Peter  the  Hermit,  and      pleaching, 
those  who  followed  him  in  similar  efforts  to  inflame 


90  THE   GEEAT  REFOKMATION. 

the  passions  of  Christian  nations  against  the  Moslems, 
raged  through  Europe  and  the  East  for  the  space  oi 
nearly  three  centuries,  consigning  to  destruction 
millions  of  lives  and  treasure. 

Not  only  in  that  instance,  but  also  in  connection 
with  nearly  every  heresy  that  has  originated  since 
the  days  of  Simon  Jiagus,  the  agency  of  preaching 
has  been  resorted  to  as  a  means  of  propagation,  and 
too  often  with  success. 

The  great  Reformation  was  the  result  of  a  revival 
The  great  Ref-  ^^  ^hc  prcachod  word.  It  was  not  till 
ormation.  ^|^q  twclfth  coutury  that  the  dawn  of 
better  days  began  to  throw  its  faint  glimmer  upon 
the  darkness  of  the  middle  ages.  Cotemporaneously 
with  that  event  the  Gospel  trumpet,  so  long  silent, 
was  feebly  heard  among  the  wild  valleys  and  se- 
cluded fastnesses  of  the  Alps.  It  was  caught  up  and 
blown  with  a  louder  trill  by  Wiclif  in  England. 
Not  long  afterward  its  sound  was  echoed  by  Huss  in 
Bohemia,  and  by  Savanarola  on  the  plains  of  Italy. 

When  the  voices  of  these  preachers  had  been 
extinguished  in  martyrdom,  and  the  papacy  vainly 
hoped  that  the  trutli  was  effectually  silenced,  the 
outspoken  words  of  Luther  sounded  forth  from  the 
heart  of  Germany  in  tones  of  power  that  made  the 
papal  palaces  of  Rome  tremble  to  their  foundations. 
The  truth  could  be  bound  no  longer.  Preaching, 
once  more  restored  to  its  proper  character  and  func- 
tions, became  the  grand  agency  for  the  spread  of  the 
Reformation. 

It  is  interesting  to  observe  its  progress  and  effects 
in  the  fierce  struggles  of  truth  with  error,  and  to 
mark  its  growing  power  during  a  century  or  two 
following,  while  employed  with  faithfulness  and  zeal 
by  such  men  as  Melancthon,  Zwingle,  Flavel,  Lati- 


WESLEYAN   REFORMATION.  91 

mer,  Jewell,  Calvin,  and  Knox.  Great  were  tlie 
triumphs  of  preaching  in  the  sixteenth  and  seven- 
teenth centuries,  and  full  of  instruction  are  the  lives 
and  labors  of  many,  especially  of  the  puritan  divines, 
of  the  last  named  century. 

But  when  in  the  lapse  of  time  the  early  and  better 
fruits  of  the  English  reformation  had  become  blighted 
by  dead  formalism,  lifeless  antinomianism,  loose  Ar- 
minianism,  and  other  errors,  the  fruitful  source  of  evil 
practice ;  in  the  early  part  of  the  eighteenth  century 
God  in  mercy  sent  a  revival  of  apostolic  preaching 
by  his  chosen  servants,  Wesley  and  Whitefield.  This 
glorious  revival,  after  a  hundred  years  of  experiment, 
is  now  more  active  and  j)rosperous  than  ever.  The 
whole  Protestant  world  has  participated  in  it ;  while 
even  the  Homan  Catholic  Church,  in  proportion  to 
the  progress  of  Protestantism,  has  aroused  itself  to  a 
degree  of  activity  and  earnestness  in  preaching  un- 
known in  its  previous  history. 

Especially  do  the  position  and  character  of  preach- 
ing in  the  nineteenth  century  challenge  ^^^^^e  mission 
the  attention  of  all  who  are  interested  in  ofp^eaehing. 
the  promotion  of  the  truth.  The  preaching  of  the 
Gospel  has  now  been  commenced  in  a  large  propor- 
tion of  the  languages  of  the  earth,  and  in  many  mis- 
sion fields,  under  circumstances  of  peculiar  interest. 
In  all  enlightened  countries  it  has  auxiliaries  un- 
known to  the  earlier  ages  of  Christianity,  such  as 
a  Sabbath  of  acknowledged  sanctity,  myriads  of 
churches  erected  and  filled  with  habitual  hearers, 
and  millions  of  Bibles  in  the  hands  of  the  people. 
It  is  safe  to  say  that  at  no  preceding  time  was  ever 
the  preaching  of  the  Gospel  so  widely  disseminated ; 
and  probably  it  would  not  be  hazardous  to  affirm 
that,  as  a  whole,  the  preaching  of  the  present  day 


92  de:\iaxds  of  the  age. 

excels  that  of  any  former  age.  It  certainly  onglit  to 
be  so ;  and  -whatever  excellence  preaching  may  now 
have  attained,  as  the  result  of  the  increased  diffusion 
of  knowledge  and  piety,  each  successive  generation 
of  preachers  ought  to  labor,  and  to  hope  to  carry  it 
forward  to  still  wider  spheres  of  influence  and  stili 
higher  degrees  of  power. 

In  order  to  this  they  should  not  be  content  with 

narrow  views  of  its  character  and  importance,  or  of 

the  means  necessary  to  a  proper  develop- 

Motives  to  study.  phi  .    .  ,  /->,      i  i 

ment  ot  all  the  capacities  that  (joq  has 
given  them  for  its  successful  practice.  Those  who 
propose  to  satisfy  themselves  with  the  mere  routine 
of  a  preacher's  duties  may  perhaps  feel  indifferent  to 
topics  like  the  present ;  but  all  who  regard  their  work 
as  of  supreme  importance,  and  themselves  engaged  in 
an  enterprise  whose  bearings  are  as  wide  as  the  world 
and  as  lasting  as  eternity,  will  wish  to  study  the  sub- 
ject in  its  broadest  aspects,  and  in  the  light  of  the 
maturest  experience  of  the  past  as  well  as  the  most 
promising  experiments  of  the  present. 

Although  not  as  yet  reduced  to  any  single  volume, 
yet  the  materials  of  the  history  of  preaching  may  bo 
found  scattered  through  the  annals  of  the  Church, 
and  may  be  gathered  by  each  reader  for  himself. 
The  homiletical  student,  therefore,  will  do  well  to 
have  his  eye  open  to  whatever  in  ecclesiastical  history, 
as  well  as  clerical  biography,  has  a  bearing  upon  this 
department  of  study,  and  also  to  be  observant  of  what- 
ever facts  are  transpiring  in  his  own  period  to  illus- 
trate the  great  principles  involved  in  the  proclama- 
tion of  the  word  of  life  to  dvins:  men. 

Most  prominently  will  one  great  fact  rise  to  view 
iiessons  of  Ma-  ^^  ^hc  rcsult  of  such  obscrvations  :  preach- 
tory.  j^j^g  becomes  powerful  in  proportion  to  its 


LESSONS   OF   HISTORY.  03 

connection  with  intelligent  and  evangelical  piety,  l^o 
scholastic  forms,  no  literary  adornmentSj  no  sallies  oi 
enthusiasm  can  snpply  the  place  of  deep  and  abiding- 
convictions  of  the  supreme  importance  of  scriptural 
truth,  as  a  means  of  saving  the  souls  of  men.  Tho 
true  motive  and  ruling  design  of  preaching  must  ever 
be  the  salvation  of  the  lost  and  perishing.  Wherever 
this  is  lost  sight  of,  whether  by  an  individual  or  by  a 
religious  community,  the  power  of  preaching  declines 
and  the  word  becomes  a  dead-letter ;  it  is  no  longer 
the  word  of  life.  Ilence  it  will  be  seen  that  wher- 
ever the  Sun  of  righteousness  has  been  obscured  by 
mists  of  error,  or  the  Gospel  trumpet  has  been  made 
to  give  forth  an  uncertain  sound,  there  preaching  has 
deteriorated  and  become  powerless  for  good,  though 
often  fruitful  of  evil. 

Let  the  student,  therefore,  be  prepared  to  draw  both 
positive  and  negative  lessons  of  instruction  from 
examples  and  from  the  history  of  preaching. 


94  P0STIL8. 


CHAPTER   IV. 

THE    VARIOUS    PRODUCTS    OF    HOMILETICS. 

The  science  of  liomiletics  is  not  limited  to  one  form 
of  production.  It  comprehends  not  only  tlie  sermon, 
bnt  also  those  various  other  forms  and  st3des  of  relig- 
ious discourse  which  have  been  publicly  practiced 
and  recognized  at  different  periods  of  the  history  of 
the  Church,  such  as  exhortations,  homilies,  postils, 
and  platform  addresses.* 

These  will  now  be  severally  treated  in  the  inverse 
order  of  their  present  importance. 

§1.  Postils. 

During  the  middle  ages  the  Roman  mass  was  re- 
garded as  the  principal  part  of  divine  service.  If  a 
discourse  followed  it  was  necessarily  brief,  and  viewed 
in  the  light  of  a  supplement ;  hence  called  a  postilla 
or  postil.  The  postil  sustained  a  relation  to  the  mass 
analogous  to  that  of  a  postscript  to  a  letter.  Amid 
the  published  discourses  of  the  later  fathers  postils 
are  interspersed.  The  term  itself  is  diminutive,  and 
indicates  a  low  estimate  of  preaching.  Such  an  esti- 
mate prevailed  during  the  medieval  age,  and  with 
the  progress  of  the  Reformation  both  the  idea  and 

*  The  eccentric  Edward  Irving  in  the  earlier  part  of  his  ministry 
eoiight  to  popularize  his  pulpit  addresses  under  the  term  orations.  His 
first  published  volume  was  entitled,  "  For  the  Oracles  of  God ;  four 
Orations."  His  second  was  entitled,  "For  Missionaries  after  the  Apos- 
tolic School ;  a  Series  of  Orations."  The  term,  however,  so  far  from 
having  been  adopted  from  him  by  others,  was  abandoned  by  himself  at 
a  later  day,  and  tlie  words,  sei-mons,  discourses,  and  homilies  employed 
to  designate  his  pulpit  cftorts. 


EARLY   OIllGIN   OF   HOMILIES.  95 

the  practice  of  postulating  were  superseded  by  evan- 
gelical preacLiiig. 

§  2.  Homilies. 

As  explained  in  tlie  first  chapter,  the  term  homily 
was  in  the  early  Church  for  a  Ions:  period 

T     ,  ,.  /-ii      •      .  T  i'arly  origin. 

applied  to  ordinary  (Jlinstian  discourses. 
Its  derivation  from  ofiUeo),  to  converse  familiarly^  in- 
dicated the  great  freedom  and  plainness  used  by  the 
early  Christian  preachers  in  distinction  from  the  arts 
and  ornaments  of  the  rhetoricians.  This  term  is 
definitely  associated  with  the  expository  discourses  of 
the  fathers,  both  Greek  and  Latin,  as  in  the  case  ol 
the  homilies  of  Chrysostom  and  Augustine.  As  illus- 
trated by  these  examples,  its  character  corresponds 
very  nearly  to  that  of  the  expository  style  of  sermon- 
izing. At  a  subsequent  period  homilies  partook  more 
of  tlie  nature  of  exhortations,  or  of  the  hortatory  style 
of  sermons. 

ENGLISH    BOOK    OF    HOMILIES. 

The  term  homily  in  the  English  language  has  re- 
ceived a  fixed  signification  from  its  attachment  to  a 
collection  of  plain  discourses  published  ofiicially  for 
reading  in  the  Church  of  England.  This  publication 
was  made  at  an  early  period  of  the  Reformation,  when 
the  clergy  were  very  illiterate,  and  many  of  them  in- 
capable of  writing  suitable  sermons  for  their  congre- 
gations. These  facts  are  illustrated  by  the  following 
extract  of  the  preface  to  the  "  Homilies  appointed  to 
be  read  in  Churches  in  the  time  of  Queen  Elizabeth," 
and  published  in  the  year  1562 : 

Considering  how  necessary  it  is  that  the  word  of  God,  which 
is  the  only  food  of  the  soul,  and  that  most  excellent  light  that 
we  must  walk  by  in  this  our  most  dangerous  pilgrimage,  should 


96  THE   QUEEX-S   IXJUXCTIOX. 

at  all  convenient  times  be  preaclied  unto  the  people,  .  .  ,  and 
how  that  all  thej  which  are  appointed  ministers  have  not  the 
gift  of  preaching  sufficiently  to  instruct  the  people,  which  is 
committed  unto  them,  whereof  great  inconveniences  might  rise 
and  ignorance  still  be  maintained,  if  some  honest  remedy  be  not 
speedily  found  and  provided :  the  Queen's  most  excellent  majesty, 
TheQueen'a  tendering  the  souls'  health  of  her  loving  subjects  and 
command,  h^q  quieting  of  their  consciences  in  the  chief  and 
principal  points  of  Christian  religion,  .  .  .  hath,  by  the  advice 
of  her  most  honorable  counselors,  for  her  discharge  in  this  be- 
half, caused  a  Book  of  Homilies,  which  heretofore  was  set  fortli 
by  her  most  loving  brother,  a  prince  of  most  worthy  memory, 
Edward  the  Sixth,  to  be  printed  anew. 

All  which  homilies  her  majesty  commandeth  and  straitly 
chargeth  all  Parsons,  Vicars,  Curates,  and  all  others  having  spirit- 
ual cure,  every  Sunday  and  holiday  in  the  year,  ...  in  such 
order  and  place  as  is  appointed  in  the  Book  of  Common  Prayers, 
to  read  and  declare  to  their  parishioners,  plainly  and  distinctly, 
one  of  tlie  said  homilies  in  such  order  as  they  stand  in  the  book, 
except  there  be  a  sermon  .  .  .  and  then  for  that  cause  only,  and 
for  none  other,  the  reading  of  the  said  homily  to  be  deferred 
unto  the  next  Sunday,  or  holiday  following.  And  when  the 
foresaid  Book  of  Homilies  is  read  over,  her  majesty's  pleasure  is 
that  the  same  be  repeated  and  read  again  in  such  like  sort  as 
was  before  prescribed. 

These  official  injunctions  to  read  tlie  homilies  have 
fixed  the  idiom  of  om*  language.  Hence  we  always 
Bay  read  a  homily,  and  not  preach  or  speak  a  homily, 
although  the  latter  terms  are  intrinsically  more  ap- 
propriate to  the  original  idea. 

COXTIXEXTAL   BOOKS    OF    HOMILIES. 

The  Church  of  England  Homilies  were  by  no  means 
the  first  or  only  collection  of  the  kind  known  to  his- 
torj.  During  the  latter  part  of  the  medieval  age 
collections  of  homilies  for  the  whole  Church  year 
were  in  use,  denominated  Homiliarum.  The  selec- 
tioiis  we2-e  chiefiy  made  from  the  ancient  Church 


CONTINENTAL   BOOKS   OF   HOMILIES.  97 

Fathers.  A  noted  example  is  the  Ilomiliarum  of 
Charlemagne,  which  was  not  merely  prepared  by  the 
order  of  that  emperor,  but  was  examined  by  him 
sheet  by  sheet  as  it  was  prepared  by  Alcnin  and 
Paulus  Diaconns,  two  leading  divines  of  his  day. 
The  full  title  of  this  work,  as  translated  from  the 
Latin,  reads  as  follows : 

Homilies  or  Sermons ;  or,  Addresses  to  the  People  from  the 
most  renowned  Doctors  of  the  Church,  Jerome,  Augustine,  Am- 
brose, Gregory,  Origen,  Chrysostom,  and  Bede ;  arranged  in  this 
order  by  Alcuin,  a  priest,  by  order  of  the  Roman  Emperor 
Charles  Magnus,  by  whom  also  it  was  revised. 

MODERN    MODIFICATIONS    OF    THE    HOMILY. 

Without  detracting  in  the  least  from  the  value  of 
the  homily  in  former  days,  it  may  now  be  considered 
obsolete  as  a  form  of  pulpit  instruction.  With  the 
general  increase  of  knowledge  no  minister  is  tolerated, 
at  least  in  any  Protestant  country,  who  is  not  com- 
petent to  produce  his  own  sermons,  hence  no  book 
of  homilies  can  release  the  minister  from  the  task 
of  2>reaching,  while  between  formal  sermons  and  in- 
formal platform  addresses  he  has  little  call  for  homi- 
lies proper.  That  service  which,  in  accordance  with 
modern  usages,  most  nearly  resembles  the  homily  is 
the  week  evening  pastoral  lecture,  a  service  too  often, 
neglected  by  ministers  and  not  appreciated  by  the 
people,  but  which,  faithfully  attended  to,  will  usually 
prove  of  great  advantage  to  both.  In  these  exercises 
the  different  styles  of  homily  are  still  appropriate. 

1.  The  first  may  be  designated  as  a  running  j)ara' 
phrase  of  the  text,  which  may  be  a  comprehensive 
portion  of  Scripture. 

2.  The  second  is  a  verbal  commentary  upon  the 
^ext,  with  inferences. 

1 


9S  FLATFORM   ADDRESSES. 

3.  Tlie  third  is  a  consecutive  address  founded 
upon  a  shorter  passage  of  Scripture  analogous  to  the 
textual  sermon. 

The  first  is  sometimes  practiced  with  excellent  re- 
sults in  the  domestic  reading  of  the  Scriptuies,  and 
also  regularly  by  some  preachers,  the  English  more 
especially,  in  the  reading  of  their  public  Scri^Dturo 
lessons.  In  the  latter  case  the  homily  is  made  intro- 
ductory to  the  sermon. 

For  suggestions  applicable  to  the  second  and  third 
kind  of  homilies,  the  reader  is  referred  to  the  subject 
of  expository  preaching. 

§  3.  Platform  Addresses. 

In  all  ages  of  activity  in  the  Church  there  must 
,    ,        have  been  more  or  less  call  upon  Chris- 

Irregular  forms  -i- 

of  address.  -j-jg^^  miuistcrs  for  irregular  services,  or 
addresses  of  various  kinds,  aside  from  the  sermon  or 
homily.  Siich  would  be  the  case  in  all  the  delibera- 
tive assemblies  of  the  clergy,  whether  in  diocesan 
conventions,  synods,  or  councils.  In  the  Roman 
Catholic  Church  the  custom  of  celebrating  festivals 
in  honor  of  the  saints  caused  panegyrics  upon  the 
saints  to  be  in  constant  demand.  At  some  periods 
these  panegyrics  remained  as  almost  the  only  substi- 
tutes for  sermons.  Their  construction  was  usually 
simple,  in  the  narrative  form,  after  the  style  of  the 
panegyncal  oration  of  the  Greeks  and  Romans.  lu 
Protestant  Churches  the  panegyric,  as  such,  is  au- 
known,  but  finds  its  nearest  resemblance  in  the 
funeral  sermons  of  worthy  Christians. 

During  the  last  century  the  increased  activity  of  the 
Church  has  made  new  claims  upon  the  ora- 

Demanda      of  ,  ^  .     .  __,.  ^ 

ciaristian  en-  torical  powcrs  01  the  mmistry.     ihere  has, 
in  fact,  sprung  up  in  Protestant  countries  a 


CIIIUSTIAN   BENEVOLENCE.  90 

Btyle  of  Cliristian  oratory  unknown  in  former  times. 
For  lack  of  a  better  designation  it  may  be  indicated 
by  the  term  platform  addresses.  This  peculiar  homi- 
letical  production  of  the  nineteenth  century  owes  its 
origin  to  the  necessities  of  numerous  benevolent 
agencies,  for  which  funds  require  to  be  solicited,  and 
by  means  of  which  the  philanthropic  interests  of  indi- 
viduals and  communities  are  promoted.  To  attain 
these  objects  most  effectually  the  formalities  of  the 
pulpit  are  laid  aside,  and  a  greater  freedom  of  address 
encouraged.  Not  only  in  the  cause  of  Christian 
missions,  and  its  auxiliary  enterprises  of  Bible  and 
tract  distribution,  has  the  platform  address  been 
highly  popular  and  useful,  but  also  in  that  of  tem- 
perance, an  essential  but  recently  developed  branch 
of  moral  reform.  Widows  and  orphan  asylums, 
Sunday-schools,  societies  for  the  relief  of  the  poor, 
the  aged,  and  the  blind,  and,  in  fact,  every  species  of 
benevolent  effort  have  demanded,  and  will  hereafter 
continue  to  demand,  clerical  advocacy.  Consequently 
no  minister  of  the  present  age  is  proj)erly 
prepared  for  his  work  who  is  not  qualified 
to  speak  publicly  and  effectually  in  behalf  of  the 
various  efforts  in  which  Christian  men  and  Churches 
ought  to  engage.  The  minister  should  also  be  pre- 
pared to  participate  by  appropriate  public  addresses 
in  all  patriotic  and  social  anniversaries,  turning  them 
to  a  good  moral  and  religious  account. 

The  platform,  therefore,  as  representing  the  aux- 
iliaries and  incidentals  of  an  active  Christianity,  may 
be  considered  an  important  adjunct  of  the  pulpit,  de- 
serving not  only  the  respect,  but  the  interested  prep- 
aration of  every  Christian  minister.  Of  platform 
addresses  it  may  be  said,  that  while  all  the  essential 
C[ualities  of  sermons  are  appropriate  to  them,  it  is  less 


Demands    ou 
the  minister. 


100  CnARACTEEISTICS. 

essential   that   tliey  be    pervaded   with   evangelical 

power.     Platform  addresses  are  expected  to  exhibit 

a  o;reater  freedom  of  manner  and  variety  of 

Qualities.  '^  i   -i         i  i  -, 

matter  than  sermons,  while  they  demand  less 
of  thorough  discussion  and  systematic  arrangement. 
Nevertheless,  good  materials,  a  wise  distribution, 
and  a  spirited  delivery  are  essential  to  their  largest 
success. 

The  Christian  orator  in  a  platform  address  should 
have  special  reference  to  the  demands  of  the  occasion 
and  circumstances  in  which  he  speaks,  involving  the 
whole  question  of  propriety  as  relating  to  his  subject 
and  audience.  Mere  excellences  of  thought  or  ele-. 
gancies  of  diction  are  of  little  value  without  strict 
relevancy  to  the  object  in  view,  it  being  essentially 
necessary  to  employ  force  of  argument  and  expression 
with  reference  to  practical  and  immediate  results. 
At  this  point  Christian  oratory  gains  some  of  the  ad- 
vantages which  belong:  to  judicial  and  forensic  speak- 
ing, as  well  as  to  the  demonstrative  oratory  of  the 
Immediate  and  aucicnts.  Au  immediate  practical  issue 
Ultimate  issues,  'g  i^gforc  both  spcakcr  and  audience,  and 
unless  the  issue  is  gained  the  address  is  a  failure. 
ISTevertheless,  the  speaker  on  a  Christian  platform 
should  not  confine  himself  to  the  immediate  issue, 
but  should  aim  beyond  it,  and  hope  to  produce  results 
of  a  good  and  lasting  character  in  the  future. 

ELEMENTS    OF    SUCCESS. 

In  order  to  success  in  this  kind  of  speaking  a 
preacher  or  a  Christian  layman  requires  particularly 
to  cultivate,  1.  Self-possession  ;  2.  General  knowl- 
edge ;  3.  Power  of  adaptation ;  4.  Felicity  of  illus- 
tration ;  5.  Power  of  condensation. 

Long  and  prosy  addresses  are  specially  intolerable 


BREVITY   ESSENTIAL.  101 

on  the  platform.     In  tliis  view,  as  also 

.   -  ,  .  ,  ,        Brevity  essential. 

With  reference  to  variety,  several  speak- 
ers are  usually  engaged.  It  is  not  always  possible 
for  them  to  know  in  advance,  or,  knowing,  to  avoid 
each  other's  track  of  thought.  Hence  that  breadth  of 
knowledge  which  will  always  supply  pertinent  facts 
and  considerations,  that  self-possession  which  will 
rise  superior  to  sudden  embarrassments,  and  that 
power  of  adaptation  and  illustration  which  will  se- 
cure the  attention,  awaken  the  interest,  and  grasp  the 
sympathies  of  an  audience,  are  beyond  expression 
desirable  to  the  platform  speaker. 

The  prevailing  error  of  this  style  of  address  is  lev- 
ity, and  yet  it  is  not  to  be  denied  that  a  fund  of  chas- 
tened humor  is  often  highly  conducive  to  the  objects 
of  platform  speaking.  While  a  just  license  may  be 
allowed  to  humor  on  the  platform,  nothing  is  more 
important  than  that  it  be  kept  within  due  restraint, 
and  made  strictly  subservient  to  the  objects  of  the 
occasion.  When  it  sinks  to  the  low  idea  of  merely 
furnishing  amusement  both  speaker  and  audience  are 
degraded.^ 

§  4.  Exhortation. 

Exhortation  is  a  primary  form  of  Christian  address. 
En  periods  of  religious  decline  it  has  been  greatly 

*  The  Eev.  William  Jay,  of  Bath,  records  in  his  autobiography  cer- 
tain'untoward  circumstances  which  caused  him,  after  a  few  trials,  to 
refuse  all  subsequent  applications  to  appear  on  the  platform.  He  nev- 
ertheless continued  to  preach  aimiversary  and  "  charity  "  sermons  to 
the  end  of  his  life.  He  says  :  "  I  the  more  readily  adopted  this  resolu- 
tion as  I  had  a  plenitude  of  other  pressing  claims.  I  was  also  afterward 
confirmed  in  the  propriety  of  it  by  Dr.  Chalmers,  who,  when  I  was  at 
his  house  in  Glasgow,  remarked,  '  The  pulpit  is  the  preacher's  appropri- 
ate station,  and  he  can  there  be  most  influential  and  useful  by  touching 
&  number  of  springs  which  will  set  all  in  motion.'  Observation  also  haa 
kept  me  from  repenting  of  my  resolution.     I  have  seen  that  ministers 


102  EXHOETATION. 

undervalued  and  often  overlooked.  ISTevertlieless, 
when  suitably  comprehended  and  practiced  it  will 
remain  of  permanent  utility  in  the  Church. 

The  English  word  exhort  comes  directly  from  the 
Latin  exhortor.  which  sisinifies  to  excite. 

Etymology  '  ^  ' 

to  encourage,  iiy  usage  the  word  has 
come  to  signify  to  urge,  to  entreat,  to  compel  with 
arguments.  It  is  used  mosl  frequently,  though  not 
exclusively,  in  a  religious  sense.  The  scriptural  use 
of  the  term  exhortation  is  confined  to  the  New  Testa- 
ment. It  is  first  employed  in  Luke  iii,  18,  in  refer- 
ence to  John  the  Baptist,  of  whom  it  is  said,  "  many 
other  things  in  his  exhortation  jpreaclied  he  unto 
the  people." 

Thus  we  have  the  term  at  once  associated  with 
preaching,  and  by  its  position  defined  to  be  a  partic- 
A species  of  ^^^^*  modc  of  prcacliing,  or  of  heralding 
preaching.  f^j,^]^  ^|^q  Gospcl.  Prcachiug  is  the  ge- 
nus, exhortation  the  species.  Preaching  is  the  com 
prehensive  term  which  embraces  all  modes  of  teach- 
ing and  diffusing  the  truths  of  the  Gospel  by  human 
speech.      Exhortation    is    that    branch    or    style    of 

who  as  platform  orators  have  figured  much  at  these  meetings  have  been 
sadly  drawn  off  from  keeping  their  own  vineyards.  Nor  in  general,  on 
these  occasions,  are  they  the  best  or  the  most  accei^table  speakers. 
They  are  too  professional,  too  sermonic.  Laymen  who  speak  more 
briafly,  more  simply,  and  apparently  more  from  the  heart,  are  com- 
monly more  effective,  and  arc  heard  to  more  advantage." 

Eemark. — Wliile  no  countenance  should  be  given  to  real  or  apparent 
neglect  of  the  minister's  own  vineyard,  and  while  it  is  not  supposed 
that  all  will  be  equally  successful  in  this  branch  of  effort,  still  the  opin- 
ion may  be  maintained  that  ministers  generally  should  seek  to  qualify 
themselves  for  usefulness  on  the  platform.  The  very  effort  to  avoid  the 
defects  and  to  cultivate  the  good  qualities  indicated  by  Mr.  Jay  will  be 
useful  to  them  in  all  tlieir  ministrations,  while  by  their  presence  and 
cooperation  they  ought  to  exert  a  most  salutary  influence  upon  the  char- 
acter of  the  popular  assemblies  in  which  they  may  mingle.  The  prD- 
priety  of  this  coarse  for  ministers  is  much  more  obvious  than  that  of 
becoming  professional  lecturers  on  miscellaneous  subjects. 


SCKIPTURAL   IDEA   OF   EXHORTATION.  103 

preaching  in  wliicli  appeal,  entreaty,  admonition,  and 
consolation  constitute  the  principal  elements. 

SCKIPTURAL    IDEA    OF    EXHORTATION. 

This  view  may  be  illustrated  by  some  references  to 
the  original  text.  With  two  unimportant  exceptions, 
the  only  Greek  word  of  the  New  Testament  which 
is  rendered  exhort,  and  the  substantive  of  which  is 
rendered  exliortation,  is  irapaKaXEG),  to  call  upon,  call 
to,  call  for,  etc.  Its  use  is  frequent  and  its  render- 
ings are  various,  such  as  beseech,  desire,  entreat,  com- 
fort, and  EXHORT.  The  substantive  is  rendered  com- 
fort and  consolation  as  well  as  entreaty  and  exlwrta- 
tion.  From  the  same  verb  is  derived  TrapdKXrjrog,  the 
name  frequently  applied  to  the  third  person  of  the 
Holy  Trinity  and  rendered  the  Comforter.  Once  it  is 
applied  to  the  Saviour  himself,  1  John  ii,  1 :  "  We 
have  an  advocate  with  the  Father,  Jesus  Christ  the 
righteous." 

ATOSTOLIC    EXAMPLES. 

To  illustrate  more  fully  the  scriptural  idea  of  ex- 
hortati'on  it  may  be  well  to  collate  a  few  of  the  pas- 
sages in  which  the  term  exhort  is  used.  Peter's  dis- 
course on  the  day  of  Pentecost  is  an  example  of  an 
apostolic  exhortation.  It  makes  several  quotations 
of  Scripture,  but  is  based  on  no  particular  text.  Acts 
ii,  14:  "Peter,  standing, up  with  the  Exhortation  f 
eleven,  lifted  up  his  voice,  and  said  unto  ^®*®''- 
them.  Ye  men  of  Judea,  and  all  ye  that  dwell  at 
Jerusalem,  be  this  known  unto  you,  and  hearken 
to  my  words."  After  this  brief  introduction  he  pro- 
ceeded to  quote  the  Prophet  Joel  and  the  Psalmist 
David,  applying  the  words  of  prpphecy  to  the  events 
then  transpiring,  and  giving  his  personal  testimony 


iOi  APOSTOLIC   EXAMPLES. 

to  the  wicked  crucifixion  and  glorious  resurrection  of 
tlie  Lord  Jesus  Christ.  In  conclusion,  Peter  brought 
all  the  facts  and  reasoning  of  his  discourse  to  a  per- 
gonal issue,  saying :  "  Eepent,  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  Christ.  .  .  .  xVnd 
with  many  other  words  did  he  testify  and  exhoet,  say- 
ing, Save  yourselves  from  this  untoward  generation." 

Another  apostolic  exhortation  is  reported  in  the 
Acts  of  the  Apostles,  xiii,  15.  Paul  and  his  company 
having  arrived  at  Antioch,  went  into  the  synagogue 
on  the  Sabbath  day  and  sat  down.  After  the  read- 
ing of  the  law  and  the  prophets,  "  the  rulers  of  the 
synagogue  sent  unto  them,  saying.  If  ye  have  any 
word  of  exhortation^  say  on.  Then  Paul  stood 
up,  and  beckoning  with  his  hand  said.  Men  of 
Israel,  and  ye  that  fear  God,  give  audience."  The 
brief  historic  exhortation  which  followed  was  the  in- 
troduction of  the  word  of  God  into  Antioch,  the  Gen- 
tiles immediately  thereafter  beseeching  that  "these 
words  might  be  preached  unto  them  the  next  Sab- 
bath." 

In  the  same  chapter  it  is  recorded  that  Paul  and 
Barnabas  returned  from  Derbe  to  Lystra,  to  Iconium, 
and  to  Antioch,  "  confirming  the  souls  of  the  disci- 
ples, and  exhorting  them  to  continue  in  the  faith.'" 
Acts  xiv,  22. 

In  the  following  chapter  it  is  stated  that  "  Judas 
and  Silas,  being  prophets  also  themselves,  (that  is, 
religious  teachers  j)robably  of  an  incipient  grade,) 
exhorted  the  brethren  with  many  words,  and  con- 
firmed them." 

In  the  twentieth  chapter  of  Acts,  verse  two,  the 
whole  of  Paul's  second  missionary  tour  through  Mac- 
edonia is  represented  to  have  been  chiefly  employed 
In  exhortation. 


INFERENCES.  105 

In  the  epistles  the  term  exhort  is  frequently  used;, 
for  example,  llom.  xii,  8:  "He  that  exhorteth^  let 
nim  wait  on  exhortation.'^''  1  Thess.  ii,  3,  4:  "For  onr 
exhortation  was  not  of  deceit,  .  .  .  but  as  we  were 
allowed  of  God  to  be  pnt  in  trnst  with  the  Gospel, 
even  so  we  speak ;  not  as  pleasing  men,  but  God, 
which  trieth  our  hearts."  1  Tim!  iv,  13 :  "  Till  ] 
come,  give  attendance  to  reading,  to  exhortation^  to 
doctrine."  1  Tim.  vi,  2 :  "  These  things  teach  and 
exhortP  2  Tim.  iv,  2:  "Preach  the  word;  .  .  . 
reprove,  rebuke,  exhort  with  all  longsuffering  and 
doctrine."  Titus  i,  9  :  A  bishop  should  "  be  able  by 
sound  doctrine  both  to  exhort  and  convince  gainsay- 
ers."  Titus  ii,  15  :  "  These  things  speak,  and  exhort^ 
and  rebuke  with  all  authority."  Tleb.  iii,  13  :  "  Ex- 
■  hort  one  another  daily,  while  it  is  called  To-day." 

INFERENCES. 

The  above  and  numerous  other  passages  of  Scrip- 
ture indicate  several  important  particulars. 

1.  That  it  was  not  beneath  the  dignity  or  foreign  to 
the  office  of  the  inspired  apostles  frequently  to  exhort, 

2.  That  they  enjoined  a  similar  practice  and  the 
duty  of  exhortation  upon  young  ministers  of  their 
day. 

3.  That  exhortation,  as  separate  from  preaching, 
was  the  special  office  of  a  certain  class  of  religious 
teachers  in  the  ^Rew  Testament  Church. 

4.  'That  mutual  exhortation  for  their  own  profit 
and  edification  was  enjoined  by  the  apostles  upon 
Christians  generally. 

THE    GIFT    OF    EXHORTATION". 

These  scriptural  examples  and  precepts  remain  on 
record  for  our  instruction.    It  is  not  easy  to  determine 


106  THE   GIFT  OF   EXHORTATION. 

,  to  wliat  extent  tliey  have  been  operative  in  tlie  his- 
tory of  the  past,  although  it  is  certain  tliat  thej  have 
been  greatly  overlooked  during  long  periods  of  relig- 
ions decline.  It  is  no  less  certain  that  the  primitive 
practice  of  religions  exhortation  has  an  intrinsic  pro- 
priety adapted  to  all  times  and  all  circumstances  of 
humanity.  Even  in  the  present  day,  when  the  plat- 
form address  represents  the  march  of  progress,  exhort- 
ation is  also  demanded  as  its  spiritual  counterpart. 
A  certain  element  of  secularity  pervades  the  former. 
The  latter,  with  its  heart-appeals  and  holy  energy, 
rings  out  like  the  clarion  sound  of  the  early  Gospel. 
"As  it  is  written,  I  believed,  and  therefore  have  I 
spoken ;  we  also  believe,  and  therefore  speak. "^ 

Ministers  should  covet  earnestly  the  good  gift  of 
Should  be  GOV-  exhortation  as  a  means  of  increasing  their 
eted.  moral  and  spiritual  power.    Laymen  also, 

desiring  to  be  useful,  should  seek  to  qualify  them- 
selves to  perform  the  same  duty  in  their  proper 
sj)here. 

While  the  inherent  right  of  thus  laboring  to  pro- 
mote the  cause  of  God  is  generally  conceded  to  Chris- 
tian laymen,  it  is  the  custom  of  some  Churches  to 
make  official  appointment  of  exhorters  as  a  primary 
grade  of  religious  teachers,  from  which,  after  due 
trial,  they  advance  to  the  more  responsible  office  of 
preachers.  This  custom  deserves  commendation,  since 
no  more  fitting  elementary  practice  can  be  devised 
for  young  men  contemplating  the  ministry  than  that 
prescribed  by  the  Apostle  Paul  to  Timothy:  "Givo 
attention  to  reading,  to  exhortation,  to  doctrine." 

Xot  only  is  tlie  practice  of  exhortation  conducive 
Importance   of  to  carly  and  legitimate  usefulness,  but  it 

early  dev slop-  "^  '- ,  <         -1         •     j* 

ment.  bccomcs  vcry  advantageous  to  the  mdi- 

*  2  Cor.  iv,  13. 


THE   EXIIORTER.  107 

vidual  practicing  it  by  calling  into  action  those  gifts 
and  graces  wliicli  are  essential  to  success  in  riper 
years  and  larger  fields  of  responsibility.  To  com- 
mence preacliing  too  young  is,  in  ordinary  cases, 
greatly  objectionable ;  but  to  wait  in  absolute  inac- 
tion during  the  years  necessary  to  accomplish  a  thor- 
ough education  is  still  more  so. 

By  the  latter  course  many  a  young  man  of  lively 
sensibilities  and  ready  utterance,  and  who  only  need- 
ed guidance,  cultivation,  and  practice  to  qualify  him 
for  free  and  powerful  eloquence,  has  been  dwarfed 
into  habits  of  dry  artificiality,  for  which  no  degree  of 
intellectual  culture  can  adequately  compensate.  On 
the  other  hand,  by  judicious  and  constant  practice 
even  moderate  talents  have  been  developed  into  pow- 
erful agencies  of  usefulness,  always  increasing  in  pro- 
portion to  the  degree  of  knowledge  and  piety  with 
which  they  are  associated. 

The  powers  of  ordinary  speech  are  never  so  easily 
and  properly  developed  as  in  childhood — nature's 
own  time.  So  in  the  religious  life,  the  tongue  of 
the  witness  for  Jesus  is  never  so  readily  loosed  as 
in  spiritual  childhood.  Those,  therefore,  who  are 
born  into  the  kinsfdom  of  Christ  are  from  the  first  to 
be  encouraged  to  speak  for  God  in  all  appropriate 
ways  ;  and  when  the  Church  deems  any  young  man  a 
hopeful  candidate  for  the  ministry  she  does  well  to 
commission  him  to  exhort,  and  to  encourage  him  in 
the  duty  while  pursuing  a  course  of  study. 

The  practical  question  now  arises.  How  should 
such  an  exhorter  proceed  ?  His  object  is  ^^^  proper 
supposed  to  be  identical  with  that  of  the  °°'^^^' 
minister  of  the  Gospel,  but  his  S2)here  is  more  limited. 
lie  does  not  wish  to  assume  a  character  to  which  he 
lias  not  yet  attained,  neither  is  he  disposed  to  hide  his 


108  HIS   CHARACTER 

light  under  a  busliel.  He  should,  therefore,  be  true  to 
himself  and  his  circumstances.  He  may  safely  assume 
that  most  men  know  much  more  of  Christian  truth 
than  they  practice.  Hence  it  is  appropriate  for  him 
by  earnest  exhortation  to  arouse  them  to  action  and 
to  duty.  In  this  view  he  may  select  subjects  which 
are  familiar  and  truths  w^hich  are  self-evident,  and 
proceed  at  once  to  urge  upon  the  hearts  and  con- 
sciences of  the  peoj^le  their  immediate  practice. 

Although  not  expected  to  take  a  text,  as  if  to  at- 
tempt a  sermon,  yet  the  exhorter  is  at  full  liberty  to 
quote  and  apply  portions  of  Scripture  applicable  to 
any  topic  of  truth  or  duty.  In  fact  the  whole  range 
of  Scripture  topics  is  before  him,  and  he  will  find 
it  a  most  appropriate  and  profitable  exercise  to  col- 
late and  quote  with  pertinence  the  Scripture  teach- 
ings on  any  subject  he  may  take  up.  As  the  chief 
topics  of  Scripture  are  eminently  practical,  so  the 
variety  of  subjects  appropriate  to  exhortation  is  un- 
limited. They  may  be  treated  in  social  religious 
meetings  as  among  Christian  brethren,  or  in  promis- 
cuous assemblages.  In  the  former  case,  consolation, 
quickening,  and  encouragement  are  the  leading  ob- 
jects ;  in  the  latter,  admonition,  warning,  and  en- 
treaty to  flee  from  the  wrath  to  come. 

The  exhorter  should  be  a  man  of  faith  and  of 
prayer,  and  should  wait  on  his  exhortation  with  that 
combined  meekness  and  zeal  which  will  alike  win 
the  confidence  of  the  Church  and  the  respect  of  the 
world.  He  should  guard  against  rambling  and  inco- 
lierency  of  thought,  but  should  never  content  himself 
without  positive,  if  not  immediate  results  of  his 
labors. 

Early  and  proper  attention  to  exhortation,  as  now 
commended,  will  prove  an  excellent  preparation  for 


OCCASIONS   1X)R  EXHOKTATION.  109 

hortatory  preacliing,  and  also  for  tliose  liortatory 
addresses  whicli  need  to  be  intermingled  with  practi- 
cal and  even  doctrinal  discourses.  Nor  is  exhorta- 
tion proper  to  be  limited  to  laymen  or  Exhortation 
intending  ministers.  It  is  demanded  ^inedinlhl 
from  ministers  of  the  Gospel  of  every  c^^^e^- 
grade,  in  numberless  forms,  and  on  occasions  that 
never  cease  to  occur.  In  ]3rotracted  meetings,  at 
camp-meetings,  in  prayer-meetings,  in  class-meetings, 
and  in  all  forms  of  extra  efforts  for  the  conversion  of 
souls,  a  talent  for  exhortation  is  of  inestimable  value 
to  the  preacher  and  the  pastor. 

OCCASIONS  FOE  EXHORTATION. 

ITor  is  the  custom,  heretofore  prevalent,  of  follow- 
ing the  sermon  of  a  ministerial  brother  with  a  soul- 
stirring  exhortation  to  be  discarded.  Let  the  exam- 
ple be  supposed  of  a  stranger  having  preached  and 
enunciated  important  truths,  but  that,  for  lack  of  a 
personal  acquaintance  with  the  congregation,  he  has 
been  unable  to  make  those  special  and  pertinent 
applications  of  truth  so  necessary  to  secure  the  most 
desirable  results.  It  becomes  the  pastor  to  be  able 
to  seize  upon  the  occasion,  and  to  apply  the  subject 
with  pertinence  and  energy  to  the  hearts  of  the 
people. 

The  case  may  be  reversed.  A  pastor  may  have 
preached,  and  a  stranger  may  be  called  on  to  exhort. 
To  the  latter  is  given  a  most  interesting  opportunity 
to  enforce  and  illustrate  truth  from  new  points  of 
view,  and  often  congregations  are  greatly  moved  and 
edified  by  brief  and  timely  addresses  from  visiting 
brethren.  How  puerile  in  such  circumstances  would 
seem  the  excuse,  "  I  am  not  prepared."  Indeed,  how 
unworthy  would  it  be  of  a  Christian  minister,  a  pub- 


ilO  THE  SERMCN". 

lie  teacher,  not  to  be  prepared,  botli  by  liis  education 
and  Ills  habits,  to  deliver  an  appropriate  and  pungent 
exhortation  whenever  in  fitting  circumstances  called 
on  to  do  so.  Let  candidates  for  the  ministry  then 
prepare  themselves  for  such  emergencies,  and  how 
ever  they  may  seek  to  become  qualified  for  the  deliv 
ery  of  able  and  systematic  sermons,  let  them  seek  to 
be  also  and  always  ready  for  fervent  and  powerful 
exhortations.  Thus  only  may  they  worthily  follow 
tlie  example  of  the  apostles. 

§  5.  The  Sermon. 

The  word  sermon  is  derived  from  the  Latin  sermo^ 
a  speech.  It  has  been  adopted  into  the  languages  of 
all  Christian  nations  to  signify,  as  the  original  Latin 
word  from  the  third  century  came  to  signify,  a 
formal  religious  discourse  founded  upon  the  word  of 
God. 

The  products  of  Christian  oratory,  thus  far  consid- 
ered, are  occasional ;  the  sermon  is  regular.  They 
rise  or  fall  in  importance  with  times  and  circum- 
stances. Tiius  the  days  of  liomilies  and  postils  have 
already  passed  away,  while  that  of  platform  addresses 
The  sermon  be-  is  scarcclv  at  its  meridian;  but  the  sermon 

longBtoaUpe-  "^  .' 

riods.  belongs  alike  to  all  periods.     It  was  in- 

stituted by  the  Saviour,  it  was  practiced  by  the  apos- 
tles, and,  having  come  down  through  the  successive 
ages  of  the  Church,  is  as  important  and  as  well 
adapted  to  the  wants  of  the  world  to-day  as  it  was  in 
tlie  beginning.  Other  homiletical  products  may  be 
considered  accessory,  the  sermon  ultimate,  as  the 
great  means  of  difi'using  Christianity  and  of  edifying 
the  Church.  The  homily  on  a  week-day  evening 
may  appro])riately  j^repare  the  way  for  a  sermon  on 
the  Sabbath,  and  an  exhortation  may  fitly  supple- 


OFFICES  OF  THE   SERMON.  Ill 

ment  the  sermon ;  but  the  sermon  itself  will  continue 
to  occupy  the  position  of  central  and  substantial  im- 
portance. The  sermon  is  especially  adapted  to  the 
Sabbath  day,  and  to  Christian  congregations.  It  is, 
however,  no  less  appropriate  on  week-days,  and 
before  judicial  or  legislative  assemblies.  A  sermon 
]3  in  place  where  even  a  few  are  gathered  together  in 
the  name  of  Christ,  and  equally  so  to  the  largest 
gatherings  of  men.  Sermons  may  be  delivered  in  the 
hut  and  in  the  cathedral,  on  the  mountain  side  or  by 
the  sea-shore,  on  shipboard  and  in  military  camps, 
and  may  be  adapted  to  the  instruction  and  profit  of 
the  people  in  all  j^ossible  circumstances,  rpj^g  ggrmon  a 
The  great  mass  of  religious  teaching  is  produerofhJm- 
communicated  in  the  form  of  sermons,  ii^"°«- 
and  the  sermon  always  has  been  and  ever  must 
remain  the  essential  complement  of  the  idea  of 
preaching. 

While,  therefore,  the  Christian  minister  should 
understand  the  character  and  uses  of  the  minor 
homiletical  products,  and  frequently  employ  them  as 
tributaries  and  accompaniments  to  his  sermons, 
nevertheless  he  should  regard  preaching  in  its  nor- 
mal form  as  his  standard  work.  The  preparation 
and  delivery  of  sermons  is  in  fact  to  be  the  great 
business  of  his  life.  To  this  work  he  needs  to 
devote  his  constant  study  and  his  diligent  labor, 
his  profoundest  meditation  and  his  most  fervent 
prayers,  that  he  may  show  himself  "  approved  unto 
God,  a  workman  that  needeth  not  to  be  ashamed, 
rightly  dividing  the  word  of  truth." 

In  view  of  the  great  importance  of  the  sermon,  it 
is  perhaps  not  surprising  that  some  authors  have 
treated  it  as  if  it  involved  the  whole  of  homiletics. 
The  work  of  Claude,  '^  On  the  Composition ^f  a  Ser- 


112  OFFICES   OF  THE   SERMON. 

mon,"  is  an  instance  in  point,  and  represents  a  large 
class  of  treatises  which  only  take  cognizance  of  this 
single  homiletical  product. 

While  taking  exception  to  the  technical  impro- 
priety of  this  treatment  of  a  part  of  the  snbject  for 
the  whole,  it  may  nevertheless  be  conceded  that  the 
sermon  involves  the  most  essential  principles  of 
Christian  oratory. 

In  accordance  with  this  view,  space  will  now  be 
allotted  for  the  discussion  of  principles  which  have  a 
definite  bearing  upon  all  branches  of  the  snbject, 
although  their  most  direct  application  is  to  sermocfi 
as  the  representative  product  of  homiletics. 


PROPRIETY  OF  THE  USE  OF  TEXTS.     113 


CHAPTER   V. 

TEXTS     OF     SCRIPTURE     AS     THE     THEMES     OP 
SERMONS. 

§  1.  The  Pkopriety  of  their  Use. 

If  tlie  question  be  asked  whether  a  text  of  Scripture 
is  essential  to  a  sermon,  a  negative  answer  may 
readily  be  given.  As  the  word  sermon  signifies  in 
its  broadest  sense  a  religions  discourse,  so  there  may 
be  a  large  variety  of  religious  discourses  with  or  with- 
out texts.  As  Yinet  justly  says  :  "  A  sermon  may  be 
Christian,  edifying,  instructive,  without  containing 
even  one  passage  of  Holy  Scripture.  It  may  be  very 
biblical  without  a  text,  and  with  a  text  not  biblical 
at  all." 

Nevertheless,  the  question  of  the  propriety  of  tak- 
ing texts  as  the  themes  of  sermons  may  be  emphati- 
cally answered  in  the  affirmative. 

It  is  first  to  be  observed  that  the  custom  is  already 
in  existence.     It  has  come  down  to  us  from  Established 
antiquity.     It  has  been  regarded  useful  in    '^^stom. 
the  past,  and  it  is  sanctioned  by  general  if  not  uni- 
versal usage  at  the  present. 

Some  persons  have  urged  against  the  custom  that 
it  is  liable  to  sundry  abuses;  for  example,  that  of 
transcendentalists  and  semi-infidels,  who  objections 
take  texts  only  to  emasculate  or  ridicule  <^°^^i^^^^ 
them;  also  of  some  preachers,  who  only  make  the 
text  a  point  of  departure.  "While  it  is  obvious  that 
Buch  practices  are  abuses,  it  is  not  conceded  that 
they  arc  justly  chargeable  upon  the  custom  itself. 


114:  A1>IAL0GY  OF  JEWISH   CUSTOM. 

Otliers  urge  tliat  a  more  symmetrical  discourse 
may  be  written  or  preaclied  without  tlie  trammel  of 
a  text.  While  the  last  assertion  is  doubted,  it  may  be 
confidently  remarked  that  mere  symmetry  is  far  from 
being  the  proper  end  of  preaching.  At  the  same 
time  it  may  be  conceded  that  whenever  a  preacher, 
having  duly  considered  the  object  of  a  given  dis- 
course, and  finding  no  suitable  text  in  connection 
with  which  he  can  maintain  the  rhetorical  unity  or 
philosophic  accuracy  important  to  his  object,  he  may 
feel  at  liberty  to  employ  a  discourse  without  a  text, 
whether  it  most  resembles  a  sermon,  an  oration,  an 
essay,  or  an  exhortation.  Such  cases,  however,  with 
evangelical  preachers  will  be  rare  and  exceptional. 

ANALOGY    OF    JEWISH    CUSTOM. 

It  has  been  customary  with  some  to  date  the  prac- 
tice of  discoursing  on  passages  of  the  sacred  word 
from  the  example  of  l^ehemiah,  (Neh.  viii,  8,)  hereto- 
fore referred  to.*  As  that  example  sprang  from  a 
peculiar  and  unusual  service,  growing  out  of  the  re- 
turn of  the  nation  from  captivity,  it  would  be  quite 
as  correct  to  say"  that  the  custom  in  question  was 
derived  from  a  practice  of  the  Jewish  synagogue^s. 

It  seems  impossible  now  to  determine  with  cer- 
tainty when  synagogues  originated.  Some  authors 
suppose  as  early  as  the  days  of  Solomon ;  others,  with 
more  probability,  from  the  period  of  the  exile.  It  ia 
certain  that  before  the  Saviour's  advent  they  had 
become  widely  introduced  ;  the  Talmudists  say  wdiere- 
ever  there  were  ten  families. 

As  the  object  of  these  structures  was  to  encourage 
spiritual  worship  apart  from  ceremonial  observances, 
the  reading  of  the  law  and  the  ])rophets  appeal's  to 

*  Chap,  ii,  §  4, 


ANALOGY   OF   THE   SAVIOUR'S   EXAMPLE.        115 

aave  been  a  part  of  tlieir  service  from  the  begmning. 
Yarious  allusions  in  the  New  Testament  confirm  thia 
view,  but  especially  the  statement  of  Paul  in  Acts 
XV,  21 :  "  For  Moses  of  old  time  (from  the  ancient 
generations)  hath  in  every  city  them  that  preach  him, 
being  read  in  the  synagogues  every  Sabbath  day." 
In  Acts  xiii,  27,  he  speaks  of  the  prophets  in  similar 
language  as  being  "  read  every  Sabbath  day." 

While  preaching  in  any  proper  sense  was  not  a 
part  of  the  synagogue  service,  yet  it  was  evidently 
customary  for  the  elders  of  the  Jews,  after  the  read- 
ing of  the  Scriptures  had  closed,  to  speak  to  the 
people,  and  doubtless  with  reference  to  the  sacred 
text  which  had  been  read  in  tlieir  hearing. 

ANALOGY    OF   THE    SAVIOUR'S    EXAMPLE. 

Our  Saviour  sanctioned  this  custom  by  regular 
attendance  upon  the  synagogue  and  participation  in 
the  reading  service.  "Witness  the  narrative  in  Luke 
iv,  16 :  "As  his  custom  v)as^  he  went  into  the  syn- 
agogue on  the  Sabbath  day,  and  stood  up  for  to  read. 
And  there  was  delivered  unto  him  the  book  of  the 
prophet  Esaias.  And  when  he  had  opened  the  book, 
he  found  the  place  where  it  was  written.  The  Spirit 
of  the  Lord  is  upon  me,  because  he  hath  anointed 
me  to  preach  the  Gospel  to  the  poor,"  etc.  He  then 
proceeded  to  identify  the  custom  of  reading  a  text  of 
fc^cripture  with  his  own  glorious  agency  of  preacliing 
the  Gospel.  "  And  he  began  to  say  unto  them,  This 
day  is  this  Scripture  fulfilled  in  your  ears.  And  all 
bare  him  witness,  and  wondered  at  the  gracious  words 
which  proceeded  out  of  his  mouth." 

The  fact  also  that  Christ  in  his  Sermon  on  the 
Mount,  and  many  other  of  his  discourses,  freely  quoted 
the  Old  Testament  Scriptures  and  commented  upoD 


116     THE  PEACTICE  OF  THE  APOSTLES  AND  lATHEPvS. 

them,  is  sufficient  to  sanction  botli  the  spirit  and  the 
letter  of  the  present  custom. 

THE    PEACTICE    OF   THE    APOSTLES    Al^T)    FATHERS. 

The  example  of  the  apostles  bears  upon  the  same 
point.  For  although  we  do  not  find  them  taking 
texts  in  precisely  the  modern  style,  yet  in  all  their 
prominent  religious  addresses  they  appear  to  have 
introduced  passages  of  Scripture  as  a  basis  of  instruc- 
tion, argument,  and  appeal.  The  example  of  Peter, 
reported  Acts  ii,  lY ;  of  Stephen,  Acts  vii,  2,  3  ;  and 
of  Paul,  Acts  xxvi,  22,  may  be  fairly  supposed  to 
represent  the  habit  of  all  the  apostles. 

There  is  no  more  satisfactory  way  of  accounting 
for  the  general  prevalence  of  a  similar  custom  in  the 
early  Church  than  by  supposing  that  it  descended 
from  the  apostles  to  the  fathers,  and  by  them  was 
handed  down  to  the  Church  in  later  ages.  Certain 
it  is  that  the  custom  v/as  thoroughly  establislied  at 
the  earliest  periods  from  which  the  sermons  of  the 
fathers  have  come  down  to  us,  and  that  it  has  pre- 
vailed at  all  succeeding  periods. 

THE    INHERENT  FITNESS    OF    THE    CUSTOM. 

The  early  and  general  prevalence  of  tlie  custom, 
if  it  be  not  authoritative,  is  at  least  instructive.  It 
shows  us  that  there  is  an  inherent  fitness  in  the  prac- 
tice of  using  texts  as  the  themes  of  sermons  from 
which  neither  time  nor  circumstances  can  detract. 
Indeed,  without  texts  there  would  have  been  no  ser- 
mons. In  other  words,  but  for  the  essential  basis 
of  the  word  of  God  Christian  oratory  would  have 
been  something  entirely  difierent  from  what  it  is. 

The  general  principle  that  a  portion  of  Scripture 
should  be  announced  as  embracing  the  subject  c>f  a 


THE   OBJECT   OF  EMPLOYING  TEXTS.  117 

sermon  does  not  limit  tlie  preaclier  to  a  single  passage, 
hut  comprehends  within  itself  the  various  forms 
whicli  in  practice  texts  assume,  from  a  few  words  to  a 
paragraph,  or  even  a  chapter.  Nor  is  it  necessary  to 
be  announced  before  commencing  the  sermon.  Often- 
times an  introduction  preliminary  to  the  text  will 
awaken  peculiar  interest  both  in  the  text  and  the 
subject. 

§  2.  The  Object  of  employing  Texts. 

1,  The  first  object  proposed  in  the  employment  of 
a  text  is  to  make  a  suitable  recognition  of  Keeognition of 
God's  Word  as  the  great  theme  of  all  Qod'sword. 
Cln-istian  preaching. 

"Wlien  a  preacher  appears  before  an  audience  and 
announces  a  portion  of  Holy  Writ  as  the  subject  of 
his  discourse,  in  that  very  act  he  proclaims  its  author- 
ity. In  exhibiting  his  own  reverence  for  the  sacred 
canon  he  clialleno;es  the  homao^e  of  his  hearers  for 
that  which  is  superior  to  all  human  wisdom. 

By  this  act  he  also  strengthens  his  own  position, 
since  there  is  a  vast  difference  between  coming  before 
an  audience  in  his  own  name  and  with  a  message  of 
his  own  devisino^,  and  comino^  in  God's  name  with  a 
message  from  heaven. 

2.  By  means  of  a  Scripture  text  the  preacher  secures 
a  valid  basis  for  the  instruction  of  men. 

Instead  of  appearing  to  promulgate  his  own  the- 
ories, or  to  announce  merely  the  opinions  ^^^  ^g^^^.  ^a^jg 
of  mortals  like  himself,  he  comes  ;s  a  o^  i^^^^^^^on. 
steward  of  the  manifold  mysteries  of  God.  He  comes 
as  an  embassador  of  Christ,  proclaiming  terms  of  rec- 
onciliation to  offending  rebels.  He  comes  to  the 
slaves  of  lust  and  sin  and  offers  them  truth  which  will 
make  them  free  indeed. 


118  ADVANTAGES   OF  TEXTS. 

It  is  not  necessary  that  tlie  subject  of  a  sermon  be 
strictly  identical  with  the  words  of  a  text.  The  grand 
principle  is,  that  the  subject  be  found  within  the  text 
and  be  legitimately  deducible  from  it.  The  text  is 
always  greater  than  the  subject ;  and  as  the  greater 
contains  the  less,  so  the  text  usually  embraces  several 
subjects,  whereas  the  sermon  should  always  be  con- 
fined to  one.  An  illustration  of  the  multiplicity  of 
subjects  or  possible  themes  contained  in  a  single  text 
is  given  further  along. "^ 

3.  The  use  of  texts  tends  to  variety  in  preaching. 
The  Word  of  God  not  only  furnishes  an  unwasting 

supply  of  truth,  but  presents  that  truth  in  the  most 
interesting  and  diversified  forms.  It  may  indeed  be 
Texts  tend  to  doubtcd  whethcr  any  truth  necessary  to 
variety.  mau's  instructiou  in  righteousness  and  the 

way  of  salvation  has  not  some  form  of  statement  in 
the  Holy  Scriptures. 

Although  rarely  given  in  abstract  declarations,  it 
may  be  found  in  narratives,  historic  statements,  and 
even  in  those  nice  shades  of  character  which  the  pen 
of  inspiration  has  delineated  with  such  inimitable 
grace. 

To  be  impressed  with  the  infinite  variety  which  the 
Scriptures  contain  and  suggest,  one  has  only  to  refiect 
that,  while  for  ages  they  have  supplied  the  richest 
themes  for  human  thought  and  instruction,  they  are 
now,  like  a  living  fountain  or  a  boundless  ocean,  as 
exhaustless  as  ever.  Who,  then,  would  not  resort  for 
subjects  of  pulpit  address  to  this  well-spring  of  living 
waters  rather  than  to  that  shaHow  source,  his  own 
ingenuity  ? 

4.  Texts  aid  the  memory,  and  stimulate  the  futuie 
thoughtfulness  of  the  hearer. 

*  Chap,  vi,  p.  148;  chap,  vii,  p.  169. 


ABUSES   OF  TEXTS.  119 

If  according  to  a  rlietorical  maxim  tlie  discourse 
Le  the  topic  expanded,  in  like  manner  the 

Aid.  memory. 

topic  is  the  discourse  condensed.  When, 
therefore,  that  topic  is  a  text  of  Scripture  it  serves  as 
a  rallying  point  to  memory,  around  which  the  in- 
structions of  the  sermon  will  cluster.  Thus  the 
leading  texts  of  Scripture  become  the  foci  of  recol- 
lection, to  which  the  teachings  of  scores  of  sermons 
converge,  and  from  which  they  will  radiate  in  appli« 
cation  to  practical  life. 

The  above  and  many  other  considerations  admonish 
the  minister  of  the  Lord  Jesus  to  preach  the  word 
rather  than  topics  of  his  own  devising,  and  also  never 
to  introduce  into  his  preaching  anything  out  of  har- 
mony with  the  sacred  text. 

ABUSES    OF   TEXTS. 

While  the  proper  object  of  using  texts  of  Scripture 
in  preaching  is  invested  with  an  importance  so  intrin- 
sic, there  are  flippant  modes  of  comj^lying  with  the 
custom  that  deserve  reprobation.  One  is  that  of 
making  the  text  a  point  of  departure,  from  which  the 
preacher  seeks  to  disembarrass  himself  as  soon  as 
possible ;  and  another  is  that  of  prefacing  the  text  as 
a  mere  motto  to  an  essay,  or  a  harangue  independently 
prepared. 

Such  trifling  with  texts  cannot  be  too  severely  cen- 
sured. ^Nevertheless,  there  is  a  style  of  treatment  in 
which  a  text  taken  as  a  motto  may  be  most  forcibly 
employed  for  instruction,  illustration,  and  encourage- 
ment ;  in  which,  indeed,  both  the  letter  and  spirit  of 
the  sacred  motto  may  be  so  inwrought  as  to  pervade 
and  hallow  the  whole  discourse. 


120  the  choice  of  texts. 

§3.   Texts  should  be  chosen  with  Care  and 
Solicitude. 

The  choice  of  a  text  being  the  initial  step  in  the 
construction  and  delivery  of  a  sermon,  it  is  an  act 
which  should  be  performed  with  deliberate  thought- 
fulness,  and  a  devout  anxiety  for  the  divine  guidance. 
Nothing  is  more  appropriate  at  this  earlier  stage  of 
eifort  than  to  seek  direction  from  on  high  in  devout 
and  special  prayer. 

A  moment's  reflection  upon  the  eternal  conse- 
careiessnessre-  q^euccs  that  may  Issuc  from  the  preaching 
buked.  Q-p  ^  single  sermon  in  the  name  of  the  great 

Author  and  Finisher  of  faith  should  be  sufficient  to 
effectually  rebuke  the  hap-hazard  carelessness  and 
the  reckless  self-conceit  with  which  texts  are  sometimes 
taken  and  treated,  and  to  impress  every  true  minister  of 
the  Gospel  with  the  duty  of  choosing  his  texts  in  such  a 
frame  of  mind  as  may  harmonize  with  the  divine  guid- 
ance as  often  as  he  may  perform  that  important  task. 

It  is  not  presumptuous  to  suppose  that  prayers  for 
divine  influence  in  a  matter  so  accordant  with  the 
will  of  God  may  receive  direct  answers,  either  by  a 
special  quickening  of  the  mind,  a  holy  impulse  upon 
the  soul,  or  a  sacred  control  of  the  judgment.  ISTev- 
ertheless,  no  one  would  be  justified  in  relying  on 
divine  aid  without  making  diligent  use  of  the  powers 
that  God  has  given  him  for  self-help.  Hence  the  re- 
mark which  follows. 

§4.  Judicious  Habits  of  Selection  should  be 
Cultivated. 

The  practical  question  now  arises,  In  what  way 
may  a  minister,  with  the  least  loss  of  time  and  witli 
the  greatest  prospect  of  success,  make  his  selection  of 
texts  for  sermons  'i 


HELPS   TO   A   EIGHT   CHOICE.  1^1 

There  are  cases  in  wliicli  well-intentioned  men 
have  fallen  into  habits  of  an  opposite  character,  that 
have  entailed  upon  them  great  indecision  :B.esuitB  of  bad 
of  mind,  followed  by  loss  of  time  and  ^*^'*^- 
agonizing  suspense;  in  short,  causing  them  to  con- 
Bider  the  selection  of  a  text  more  dithcult  than  the 
preparation  of  a  sermon.  To  guard  against  such 
habits,  and  the  embarrassments  most  likely  to  arise 
in  emergencies,  it  is  necessary  to  make  systematic 
preparation  in  advance. 

In  answer,  therefore,  to  the  question  above  stated, 
the  first  thing  to  be  commended  is  the  special  and 
habitual  consultation  of  the  Scriptures  as  the  source 
of  pulpit  themes. 

1.  A  minister's  critical  and  devotional  reading  of 
the  Bible,  next  to  the  spiritual  profit  of  his  own  soul, 
should  constantly  contemplate  the  collection  of 
themes  for  public  discourse.  Whatever  interest, 
instruction,  or  profit  we  personally  derive  from  the 
perusal  or  study  of  any  portion  of  Scripture,  may  in 
all  probability  be  made  a  means  of  instruction  and 
profit  to  others. 

2.  In  addition  to  being  on  the  alert  to  find  manna 
for  the  flock  while  seeking  his  own  spiritual  nourish- 
ment, a  minister  should  search  the  Scriptures  spe- 
cially and  frequently  for  the  express  object  of  finding 
passages  that  he  may  use  as  texts  in  preaching. 
Here  is  a  department  of  Scripture  study  peculiar  to 
the  minister  of  the  Gospel — the  Bible  as  a  book  of 
themes  for  the  preacher.  By  studying  it  as  such  he 
will  often  make  new  and  valuable  discoveries  m  the 
very  paths  he  has  trod  before  as  a  student  or  a  devo- 
tional reader,  without  having  perceived  the  ores  and 
gems  which  glittered  at  his  feet. 

"  3.  As  a  prudential   and   labor-saving  process,  he 


122  THE    CLASSIFICATION   OF   TEXTS. 

should   classify  and    record   from  time  to   time  tlie 

texts  upon  wliicli  his  mind  fixes  as  adapted  to  pulpit 

ministrations.     Sucli  a  record,  made  by  each  preacher 

for  himself,  and  as  tlie  fruit  of  his  own 

Classification.  i  •         •  i       i  i 

study,  may  become  to  liim  mvaiuable  as 
a  source  of  reference  in  the  future.  " 

Some  individuals  prefer  to  avoid  this  labor,  and  to 
rely  on  the  convenient  compilations  of  others  for 
assistance  of  this  kind.  It  is  not  denied  that  an  ana- 
lytical concordance,  and  several  printed  classifications 
of  Scripture,  are  often  both  convenient  and  useful  to 
the  preacher ;  f  but  they  are  generally  too  vague  and 
cumbrous  for  the  special  object  now  proposed.  They 
are  better  adapted  to  aid  in  collecting  proof-texts, 
and  in  furnishing  synoptical  views  of  concurrent 
Scriptures;  whereas  special  benefit  accrues  to  the 
preacher  from  the  act  of  making  his  own  selection 
and  classification. 

As  a  counterpart  of  the  foregoing  suggestions,  it 
may  be  added  that  subjects  sometimes  occur  to  the 
mind  in  advance  of  texts.  Frecpently,  indeed,  spe- 
cial circumstances  or  providences  dictate  subjects  to 
the  preacher,  and  place  him  under  the  necessity 
of  finding  Scriptures  which  express  the  mind  of  the 
Spirit  with  reference  to  those  subjects. 

Thus  death  or  sudden  calamity,  becoming  a  neces- 
sary topic  of  discourse,  may  suggest  to  one's  mind 
texts  which  we  would  not  have  selected  in  advance, 

*  "  How  do  you  obtain  your  texts  ?"  said  a  friend  to  the  serapLi« 
Thomas  Spencer,  of  Liverpool.  He  replied,  "  I  keep  a  little  book,  in 
which  I  enter  every  text  of  Scripture  which  comes  into  my  mind  with 
power  and  sweetness.  Were  I  to  dream  of  a  passage  of  Scripture  I 
should  enter  it,  and  when  I  sit  down  to  compose  I  look  over  the  book 
and  have  never  found  myself  at  a  loss  for  a  subject." 

+  Of  these,  Gaston's  Collections,  Locke's  Commonplace-Book  ol 
Scripture,  the  Analytical  Concordance,  and  the  Law  and  the  Testimony 
miiy  be  mentioned  as  excellent. 


PRINCIPLES   TO   GUIDE   CHOICE.  123 

or  may  put  us  on  a  special  searcli  wliicli  seldom  fails 
to  be  rewarded. 

GUIDIXG  PKINCTPLES. 

Anotlier  practical  question  liere  arises:  On  what 
principles  are  we  to  choose  a  particular  text  or  sub- 
ject from  the  numerous  possible  ones  that  might  be 
treated  at  a  given  time  ? 

It  may  be  answered  negatively,  1.  That  we  should 
not  choose  this  or  that  subject  merely  because  we 
happen  to  have  a  sermon  written  or  prepared  upon  it. 
2.  'Nov  merely  because  it  would  seem  easier  to 
treat  this  or  that  text.  Indeed,  these  circumstances 
may  become  strong  reasons  why  we  should  take  other 
subjects  and  different  texts,  and  exercise  ourselves  to 
new  and  special  preparations.  No  preacher  should 
confine  himself  to  a  narrow  range  of  familiar  subjects, 
or  allow  himself  to  fall  into  particular  ruts  of  thought 
outside  of  which  he  cannot  move  or  act  with 
freedom.  Xor  should  any  one  be  content  to  con- 
sult his  own  ease  at  the  expense  of  that  variety 
which  is  equally  essential  to  impart  vivacity  to  his 
own  mental  action  and  interest  to  the  minds  of  his 
hearers. 

On  the  other  hand,  1.  We  may  choose  a  particular 
subject  because,  from  our  best  knowledge  and  judg- 
ment, it  seems  to  be  specially  adapted  to 
the  circumstances  and  wants  of  our  hearers. 
It  is  not  improper  to  suppose  that  there  may  be, 
each  particular  8abbath  of  the  year,  some  subject  or 
subjects  which  in  the  order  of  Providence  are  more 
particularly  applicable  to  a  given  congregation  than 
they  ever  will  be  at  any  other  time. 

To  be  able  to  determine  with  correctness  what 
these  special  subjects  are  is  the  great  desideratum, 


124  STUDY   OF  ALAPTATION. 

and  should  be  tlie  constant  anxiety  of  the  preacher 
A  faithful  compliance  with  the  following  precepts 
will  greatly  conduce  to  the  attainment  of  an  ability 
so  much  to  be  desired. 

Means  of  aseer-       By  diligcut  pastoral  intcrcourse  study 
tion.  the  spiritual  condition  and  necessities  of 

your  people. 

By  careful  attention  to  the  various  events  in  which 
they  are  or  ought  to  be  interested,  such  as  danger 
from  a  prevailing  epidemic,  or  a  religious  awakening 
in  its  various  stages,  learn  to  discriminate  closely, 
and  fit  the  right  topic  to  the  right  time. 

B}^  a  careful  study  of  your  own  heart  learn  what 
are  the  evils  and  the  lono^in^s  of  the  hearts  around 
you,  and  wisely  to  apply  the  provisions  of  the 
GospeL^ 

If  in  none  of  these  ways  a  special  subject  is  sug- 
gested, 2.  We  may  have  recourse  to  those  general 
and  standard  topics  of  Christianity  which  can  never 
be  out  of  place,  and  in  which  all  congregations  need 
to  be  thoroughly  instructed. 

In  preaching  to   strange  congregations   we  must 
almost  of  necessity  be  governed  bv  this 

standard  topics,         _  at*  '  ^  "  i  • 

rule.  And  m  our  several  congregations 
we  should  feel  obligated  to  treat  these  subjects  in  due 
proportion,  and  systematically  if  possible,  both  for 
their  good  and  in  compliance  with  our  duty,  to  de- 
clare the  whole  counsel  of  God. 


*  Said  Robert  Cecil :  "  A  young  minister  must  learn  to  separate  and 
Belect  hiB  materials.  A  man  wlio  talks  to  himself  will  find  out  what 
suits  the  heart  of  man :  some  things  respond ;  they  ring  again.  Nothing 
of  this  sort  is  lost  on  mankind;  it  is  worth  its  weight  in  gold  for  the 
service  of  the  minister.  lie  must  remark,  too,  what  it  is  that  puzzles  and 
distracts  the  mind:  all  this  is  to  be  avoided.  It  may  wear  the  garb  of 
deep  research,  great  acumen,  and  extensive  learning ;  but  it  is  nothing 
to  the  mass  of  mankind." 


VARIETY.  125 

With  such  resources  at  hand,  and  the  whole  word 
of  God  open  hefore  him,  it  is  difficult  to  imagine 
how  any  active  and  furnished  mind  can  ever  feel  the 
lack  of  important  themes  adapted  to  any  occasion. 
Ecnially  difficult  is  it  to  understand  how  some  preach- 
ers can  content  themselves  to  be  laying  over  and 
over  ao-ain  the  same  foundations  of  familiar  truth,  as 
though  none  had  ever  built  upon  them,  or  need  now 
to  be  carried  up  the  progressive  heights  of  Christian 
knowledge  and  experience. 

3.  With  all  else  a  preacher  should  have  constant 
reference  to  the  variety  of  subjects  and  mat-      ^^^^^^^ 
ter  needed  by  his  hearers,  not  only  from 
y'ai  to  year  and  from  month  to  month,  but  also  from 
Sabbath  to  Sabbath,  and  even  in  successive  services 
of  the  same  Sabbath.  -  ,  .      ^  i 

This  principle  shows  that  the  old  habit  of  preach- 
ing twice  on  the  same  text  the  same  day,  conclud- 
in!  the  subject  in  the  afternoon"  or  evemng  was 
highly  objectionable.  It  is  admissible  now  only  m 
Jj  fare  circumstances.  Equally  objectionable  is  the 
practice  of  an  undue  subdivision  of  themes  m  serial 
discourses,  like  that  of  preaching  ten  or  fifteen  sei- 
mons  consecutively  on  the  Lord's  prayer. 

§  5    KULES  APPLICABLE  TO  THE  SELECTION  OF  TEXTS. 

Certain  general  rules  relating  to  this  subject  have 
long  been  current,  and  have  not  only  received  the 
sanction  of  the  best  writers  on  homiletics,  but  the  ap- 
probation of  all  preachers  of  good  judgment.  Then 
substance  may  be  briefly  stated,  as  follows : 

1.  In  all  cases  choose  texts  which  make  a  complete 


Bcnse. 


T  Choose  a  text  which  embraces  legitimately  and, 
if  possible,  obviously  the  subject  of  the  sermon. 


126   TEXTS  INDICATE  THE  QUALITY  OF  PKEACHING. 

3.  As  to  language,  select  those  which  are  perspic- 
uous, pertinent,  full,  and  yet  simple. 

4.  Select  those  which  are  oi  medium  length ;  neither 
too  long,  and  consequently  embracing  too  many  sub- 
jects, nor  abruptly  short. 

Corresponding  to  these  rules  preachers  should  avoid 
selecting  texts  which  are  odd,  for  the  double  reason 
that  such  a  proceeding  is  beneath  the  dignity  of  a 
serious  minister,  and  that  the  idea  of  quaintness  is  un- 
favorable to  purity  and  dej)th  of  religious  impression 

Avoid  also,  especially  as  young  preachers,  select- 
ing texts  which  are  very  difficult,  lest  you  should 
embarrass  without  profiting  both  yourself  and  your 
hearers. 

By  all  means  avoid  using  texts  which  are  of  doubt- 
ful application  to  the  subject  in  hand,  lest  both  your 
judgment  and  your  religious  integrity  should  be  im 
peached  by  such  a  course. 

In  conclusion,  it  may  be  remarked  that  a  preacher's 
character  is  in  no  small  degree  indicated  by  the  class 
or  classes  of  texts  which  he  habitually  selects.  This 
principle  is  strikingly  illustrated  in  a  passage  from 
Dr.  Eafiles's  Memoir  of  Spencer : 

The  passages  of  Scripture  selected  by  Mr.  Spencer  as  the  sub- 
jects of  his  earliest  discourses  afford  another  demonstration,  in 
addition  to  many  others,  of  the  general  bias  of  his  mind.  They 
are  such  as  one  may  well  imagine  a  preacher  panting  for  tlie 
salvation  of  his  fellow-men  would  select  for  the  commencement 
of  Ills  public  labors. 

The  topics  which  they  suggest  are  of  all  otlicrs  the  most  sol- 
emn, "as  they  are  the  most  simple  and  the  most  important  in  the 
whole  range  of  inspired  truth,  and  hence  they  were  best  adapted 
to  the  preacher's  age  and  the  unlettered  character  of  his  auditors. 

Such  texts  are  as  available  now  as  in  the  days  of 
Spencer;  and  if  the  reader  finds  himself  inclined  to 


TREACII   ON    GREAT   SUBJECTS.  1*27 

pass  tliem  by  in  his  search  for  those  that  are  merely 
curious  and  entertaining,  or  those  on  which  he  can 
make  a  display  of  his  ingenuity  or  his  learning,  let 
him  be  admonished  to  a  better  course. 

''Preach  on  great  subjects,"  is  the  urgent  advice  of 
that  excellent  writer,  Dr.  J.  AV.  Alexander.    He  says: 

A  man  should  begin  early  to  grapple  with  great  subjects.  An 
athlete  (2  Thn.  ii,  5)  gains  might  only  by  great  exertions.  So 
that  a  man  does  not  overstrain  his  powers,  the  more  he  wrestles 
the  better ;  but  he  must  wrestle,  and  not  merely  take  a  great  sub- 
ject and  dream  over  it  or  play  with  it.  No  two  men  will  treat 
the  same  subject  alike  unless  they  borrow  from  one  another. 

The  great  themes  are  many.  They  are  such  as  move  the  feel- 
ings; the  great  questions  which  have  agitated  the  world — which 
agUate  our  own  bosoms— which  we  should  like  to  have  settled  be- 
fore we  die— which  we  should  ask  an  apostle  about  if  he  were  here. 
These  are  to  general  Scripture  truth  what  great  mountains  are  in 
geography.  Some,  anxious  to  avoid  hackneyed  topics,  omit  the 
greatest;  just  as  if  we  should  describe  Switzerland  and  omit  the 
Alps.  Some  ministers  preach  twenty  years,  and  yet  never  preach 
on  the  judgment,  hell,  the  crucifixion,  nor  on  those  great  themes 
which  in  all  ages  affect  children  and  affect  the  common  mind, 
such  as  the  deluge,  the  sacrifice  intended  of  Isaac,  the  death  of 
Absalom,  the  parable  of  Lazarus.  The  Methodists  constantly 
pick  out  these  striking  themes,  and  herein  they  gain  a  just  ad- 
vantage. 

Let  such  advices  be  taken  in  due  connection  with 
those  other  principles  which  should  govern  the 
preacher's  plans  of  labor  and  they  cannot  fail  to  be 
profitable. 


138  GENERAL   VIEWS   OF   THE   SUBJECT. 


CHAPTER  VI. 

AGENCIES     OF     PULPIT     PREPARATION. 

§  1.  General  Yiews  of  the  Subject. 

From  ancient  times  systematic  writers  on  rhet- 
oric liave  divided  tlie  agencies  of  oratorical  prodnc- 
tion  into  invention,  disposition,  and  elocution,  mean- 
ing by  the  latter  term  what  we  now  understand  by 
Btyle.  In  homiletics  there  is  no  sufficient  reason  for 
departing  from  this  mode  of  division  any  further  than 
the  peculiar  nature  of  the  subject  requires. 

The  chief  difference  of  this  character  arises  at  the 
threshold.  The  preacher  is  not  at  liberty  to  invent, 
or  to  say  what  he  may  please  on  themes  furnished 
him  by  revelation.  Here  it  is  that  God  speaks,  and 
man  is  simply  an  interpreter.  This  fact  also  modifies 
the  task  of  invention  by  making  its  principal  work 
the  illustration  of  what  revelation  teaches. 

In  a  certain  broad  sense,  that  of  "  finding  what  is 
proper  to  be  said,"  invention  is  sometimes  not  incor- 
rectly represented  to  cover  the  whole  process  of  ora- 
torical preparation.  In  this  sense  invention  finds  the 
theme  of  discourse,  and  both  the  matter  and  the 
language  of  its  treatment.  Some  writers  go  so  far 
as  even  to  include  disposition  under  invention  as  a 
generic  term. 

To  avoid  a  vagueness  so  unphilosophical,  and  at  the 
same  time  to  adopt  an  analysis  of  definite  signifi- 
cance and  practical  utility,  it  is  better  to  consider  the 
whole  subject  of  pulpit  preparation,  not  including 
religious    experience,   as    divisible    into    two    great 


ELEMENTS  OF  I'REPAKATION.         129 

brandies :    first,  that  relating  to  thought  ;   second. 

that  rehithig  to  language. 

L  Tlie  mental  preparation  for  preaching  requires, 
J.  Interpretation.  2.  Invention.  3.  Disi)Osition. 
II.  The  lingual  ])reparation  for  preaching  requires, 

1.  The  selection  of  the  particular  words  in  which 
to  express  the  thoughts  designed  to  be  conveyed ;  or, 

2.  The  acquisition  of  a  capacity  to  clothe  thouglit^i 
with  fitting  language  at  the  moment  when  expression 
is  desired. 

Elocution,  in  the  modern  sense  of  the  public  deliv- 
ery of  discourse,  is  clearly  distinct  from  j^p^rtant  dis- 
preparation  either  of  thought  or  of  Ian-  ti^^tion. 
guage.  It  is  the  executive  act  which  attempts  to 
eecnre  the  resnlt  of  preparation.  A  sermon  may  be 
mentally  prepared,  but  not  composed  in  language. 
It  may  even  be  composed  in  language  and  yet  not 
delivered.  Thus  far  all  is  preparation.  The  idea  of 
preaching  is  only  realized  in  the  delivery.  Preach 
ing  is  radically  defective  which  lacks  good  matter  for 
delivery,  and  poor  delivery  may  render  inefiective  the 
best  of  matter. 

Thus  it  may  be  seen  that  the  act  of  preaching  is 
highly  complex,  requiring  thorough  preparation  in 
various  forms. 

The  present  chapter  relates  specifically  to  mental 
]3reparation. 

Supposing  the  text  to  be  selected  as  the  general 
theme  of  a  sermon,  the  next  step  on  the  part  of  the 
preacher  is  to  gather  materials  for  the  construction 
of  the  discourse.  As  every  sermon  demands  a  theme, 
BO  every  theme-  requires  elucidation.  In  the  sense 
tliat  the  oak  is  latent  in  the  acorn,  the  sermon  may 
be  considered  latent  in  the  text.  The  oak  is  not  de- 
veloped without  the  influence  of  external  agencies, 


130  SUCCESSIVE  STErs. 

Biicli  as  earth,  moisture,  warmth,  and  air.  So  a  ser- 
mon is  not  produced  without  the  application  of  suit- 
able developing  agencies  to  the  text  or  theme. 

The  first  and  most  important  of  these  agencies  is 
interpretation,  by  which  we  ascertain  the  meaning 
of  the  text,  the  ''mind  of  the  Spirit."  The  second  is 
invention,  by  which  the  meaning  of  the  text  is  eluci- 
dated both  as  to  its  internal  and  its  external  relations. 
The  third  is  disposition,  by  which  the  materials  gath- 
ered by  interpretation  and  invention  are  arranged 
for  the  most  effective  presentation  to  the  minds  of 
others. 

These  several  processes  should  precede  verbal  com 
Ideas  not  always  positiou,  cxccpt  SO  far  as  words  may  be  the 

dependent     on  i   •    i  •  p    "i  i 

words.  necessary  vehicles  or  retainers  ol  tliouglit. 

Some  ideas,  those  of  number,  for  example,  are  only 
held  in  the  mind  in  a  verbal  form.  Most  other  ideas 
are  grasped  and  retained  in  that  mentally  visible  form 
denominated  conception.  Ideas  or  facts  are  con- 
ceived, but  not  in  definite  association  with  words. 
Mental  conceptions  indeed  may  be  latent,  that  is,  un- 
consciously held  in  the  mind  until  called  forth  by  some 
association  or  efi'ort  which  arrays  them  visibly  before 
the  mind's  eye. 

The  task  of  clothing  such  conceptions  in  words  or 
forms  of  expression  is  subsequent  and  distinct.  It 
maybe  differently  performed  at  different  times.  The 
preacher  should  seek  to  perform  it  at  the  most  favor 
able  time  for  the  unity  and  effectiveness  of  his  dis- 
course. This  rarely  if  ever  can  be  till  the  whole  plaii 
of  the  discourse  is  thoroughly  digested.  To  employ 
another  figure,  when  the  matter  is  thoroughly  fused 
in  the  mind  it  may  be  cast  by  a  single  turn  into  the 
mould,  and  thus  produce  a  form  of  uniform  quality  and 
just  proportions.     Whereas  to  cast  a  statue  little  by 


PERIOD   FOR   COMrOSITION.  131 

littie,  or  in  separate  pieces  requiring  to  be  snbse<pient- 
ly  joined  together,  is  to  hazard  the  strength  and  en- 
danger the  proportions  of  the  whole. 

It  is  not  only  easier  but  far  better  to  compose  ideas 
first  and  words  subsequently  as  the  portraiture  of  the 
ideas.  Hence  it  is  a  gross  error  to  commence  the 
composition  of  a  sermon  by  merely  adding  words  to 
words.  Yerbal  associations  are  often  ftiscinating, 
and  their  tendency  is  to  lead  the  mind  astray  from 
the  luminous  track  of  thought,  or  to  bewilder  it  with 
pleasing  but  incoherent  fancies.  Word-composition 
is  important  in  its  place,  but  that  place  is  always  in 
sequence  of  thought-composition. 

Fuseli,  in  reference  to  painting,  has  said,  "He 
alone  can  conceive  and  compose  who  sees  the  Avhole 
at  once  before  him."  So  in  sermonizing,  no  man  can 
compose  with  the  highest  degree  of  vividness  and 
power  until  his  mind  grasps  the  idea  of  his  composi- 
tion in  its  entirety.  To  form  that  idea  materials  are 
first  wanted.  The  construction  or  arrangement  of  a 
plan  ensues.  Then  follows  the  appropriate  time  for 
word-composition,  which,  like  the  last  touches  of  the 
painter's  pencil,  finishes  up  the  picture. 

Let  it  not  be  objected  that  this  is  a  mechanical 
process,  or  supposed  that  it  is  necessarily 
long  and  tedious.  By  suitable  discipline 
and  practice  the  interval  between  the  several  pro- 
cesses may  be  imperceptible ;  that  is,  the  preacher 
may  be  enabled  to  see  so  clearly  at  a  glance  the  whole 
outline  of  his  subject  as  to  be  ready  to  commence 
word-composition  at  once. 

But  it  is  not  usually  so,  certainly  with  beginners. 
Indeed,  the  cases  are  rare  among  the  most  practiced 
Bermon-writers  where  advantages  may  not  be  gained, 
and  the  power  of  a  discourse  greatly  increased,  by 


132  INTERPRETATION. 

tlioroiigli  mental  elaboration  of  the  material  and  the 
plan  in  advance  of  verbal  composition.  Hence  it  is 
Bate  to  recommend  careful  attention  to  the  usual  ele- 
mentary steps,  which,  however  laboriously  performed 
at  .first,  will  when  familiar  to  habit  be  passed  over 
with  ease  and  celerity. 

§  2.  Interpretation. 

That  interpretation  is  of  primary  and  indispensable 
importance  to  every  preacher  of  the  w^ord  is  obvious 
from  the  nature  of  the  case. 

1.  His  business  is  to  proclaim  the  truth  of  God, 
and  interpretation  makes  that  truth  known  to  him. 
He  is  not  at  liberty  to  substitute  for  God's  teachings 
human  science  or  the  products  of  his  own  imagina- 
tion. In  respect  to  the  matter  of  his  preaching,  he 
has  simply  to  inquire  what  is  the  mind  of  the  Spirit, 
what  the  will  and  teaching  of  the  Lord  is. 

2.  An  opposite  course  would  be  inconsistent  with 
suitable  respect  for  the  authorit}^  of  God's  word. 
Practically  it  would  not  only  throw  contempt  upon 
the  sacred  volume,  but  also  close  up  the  only  avenue 
of  true  light  upon  all  religious  subjects. 

A  habit  of  reliance  upon  personal  talent  or  human 
skill  to  supply  the  material  of  preaching  rather  than 
a  devout  study  of  the  "  living  oracles"  may  in  some 
instances  tend  to  magnify  one's  self,  but  will  uniformly 
tend  to  dishonor  God  and  to  darken  his  counsel  with 
words. 

The  proper  office  of  interpretation  being  recognized 
by  the  preacher,  it  becomes  necessary  for  him  to 
practice  the  rules  which  herraeneutics,  or  the  science 
of  interpretation,  has  established.  Here  let  it  be 
distinctly  stated  that  no  ])reacher  of  the  Gospel 
ehould  content  himself  with  limited  and  fragmentary 


BIBLICAL   STUDY.  133 

Btndles  of  the  word  of  God.  It  is  certainly  Ins  duty 
to  make  a  special  study  of  particular  texts ;  i^jportance  of 
but  in  order  to  do  that  with  the  greatest  wbueai  study, 
profit,  he  should  have  previously  studied  the  Scrip 
tures  and  the  various  books  of  Scripture  connectedly. 
Especially  should  he  have  made  himself  familiar  with 
the  original  tougues  of  the  Bible,  that  he  may  not  be 
wholly  dependent  on  translators  and  commentators 
for  the  sense  of  a  text.  On  the  other  hand,  by  habit- 
ually reading  the  sacred  text  in  the  original  he  should 
have  become  prepared  to  transfuse  into  his  preaching 
the  idiom  and  spirit  of  the  sacred  writers. 

No  class  of  studies  is  more  tributary  to  sacred  elo- 
quence than  this ;  and  if  secular  orators  make  it 
their  habit  to  read  over  and  over  again  in  the  original 
the  orations  of  Cicero  and  Demosthenes,  in  order  to 
derive  polish  and  inspiration  from  classic  models, 
liow"  much  more  important  is  it  that  preachers  should 
familiarize  themselves  with  both  the  letter  and  the 
spirit  of  the  inspired  wn-iters.  Even  if  the  perfection 
of  their  style  were  a  principal  object  this  would  be 
important,  and  it  is  vastly  more  so  when  the  knowl- 
edge of  the  truth  is  mvolved. 

RULES. 

The  following  rules  of  interpretation,  condensed 
from  Angus's  "Introduction  to  the  Study  of  the 
Sacred  Scriptures,"  w^ill  serve  as  an  index  to  the 
preacher's  course  of  duty  at  this  point.  They  are 
equally  applicable  to  the  study  of  the  original  and 
of  translations. 

1.  Ascertain  the  sense  of  the  w?rds  of  the  text  in 
their  o-eneral  or  common  usaii-e,  notino;  their  idioms 
and  peculiarities  of  application. 

2.  Ascertain  the  particular  meaning  of  the  words 


134  PKACTICAL   ADVICES. 

in  tlie  given  text.  For  example,  1.  AYhether  used 
literally  or  figuratively ;  2.  Their  signification  as 
limited  by  tlieir  connection. 

3.  Study  the  context,  in  which  there  may  some- 
times be  found,  1.  Definitions;  2.  Limitations;  3.  Ex- 
planatory examples ;  4.  Parallelisms ;  5.  Allusions ; 
6.  Interpretation  of  figures. 

4.  Study  the  scope  of  the  passage,  the  writer,  the 
book,  etc.  This  enables  us  to  understand  t|ie  design 
of  the  inspired  author,  and  the  general  and  special 
relations  of  the  text. 

5.  Compare  Scripture  with  Scripture  to  ascertain 
the  analogy  of  faith,  or  the  whole  teaching  of  the 
word  of  God  on  the  subject. 

PRACTICAL    ADVICES. 

To  these  general  rules  for  the  investigation  of  a 
text  preparatory  to  preaching  the  following  advices 
may  be  added. 

Use  concordances  freely,  not  only  the  English,  but 
also  the  Greek  and  Hebrew.  It  is  only  in 
this  way  that  the  spirit  of  rules  1,  2,  and  5 
can  be  complied  with.  The  comparison  of  texts  by 
aid  of  tlie  common  reference  Bibles,  although  useful, 
is  nsually  insufiicient.  Much  more  extended  ref- 
erences, though  not  always  pertinent,  may  be  secured 
by  means  of  Bagster's  Scripture  Treasury,  which, 
taking  up  each  chapter  and  verse  of  the  Bible  in 
order,  illustrates  words  and  phrases  by  references  and 
parallel  passages  as  fully  as  possible.  But  the  ref- 
erences even  in  that  work  are  usually  based  on  the 
resemblances  of  the  English  translation,  whereas  the 
corresponding  or  contrasted  uses  of  the  original  terms 
are  often  still  more  full  of  instruction. 

Copy  and  colhite  passages  of  Scripture  for  yourself. 


Ck)ncordanee 
and  references, 


COLLATION    OF    PASSAGES.  135 


Collation, 

C 


A  great  advantage  is  often  gained  by  spread 
in^  out  before  one's  eye,  as  in  panoramic 
view,  the  wliole  teaching  of  God's  word  on  a  given 
Bubject.  The  object  of  the  preachei*  at  this  stage  of 
liio  preparation  is  to  gain  ideas,  not  oidy  of  tlie  in- 
herent, but  also  of  the  rebated  meaning  of  his  text. 
To  this  end  the  hibor  of  special  collation  is  highly 
tributary.  Moody's  "New  Testament  illustrated  by- 
Scripture"  is  designed  to  lessen  this  species  of  labor, 
and  is  a  useful  help  to  the  preacher;  but  it  is  insufli- 
cient,  not  only  for  the  reason  of  its  not  illustrating 
any  portion  of  the  Old  Testament,  but  because  no 
help  is  so  advantageous  as  to  render  unnecessary 
personal  examinations  and  comparisons  with  a  view 
to  particular  objects. 

In  the  whole  process  of  interpretation  be  mindful 
of  your  dependence  on  God  for  light,  and  prayerful 
for  the  aid  of  the  Holy  Spirit. 

When  by  these  and  any  other  appropriate  means 
a  preacher  has  ascertained  the  full  meaning  and  the 
various  bearings  of  his  text,  he  is  just  prepared  to  en- 
ter upon  an  active  use  of  his  own  powers  of  invention. 

§  3.  Invention. 

Before  discussing  the  subject  of  invention,  it  is 
desirable  to  iix  as  definitely  as  possible  the  meaning 
of  the  term.  Few  terms  have  been  more 
loosely  employed  by  writers  on  rhetoric  and 
iomiletics.  Some  speak  of  invention  as  an  art ; 
>thers,  as  intimated  above,  treat  it  as  a  form  or 
;esu"xt  of  mental  action  covering  the  entire  ground 
of  oratorial  preparation ;  while  a  third  class  speak  of 
it  as  an  "active  spring,"  or  "energy  of  the  mind." 
The  first  signification  is  that  of  the  Greek  and  llo- 
.man  rhetoricians,  and  partakes  of  the  vagueness  which 


136  MENTAL   POWERS. 

at  their  period  obscured  all  pliilosopny :  the  second 
involves  an  equal  degree  of  vagueness  from  too  wide 
an  application  ;  while  the  third,  which  is  in  itself 
correct,  has  hitherto  lacked  that  specific  treatment 
which  gives  the  inventive  faculty  its  just  classifica- 
tion among  the  recognized  powers  of  tlie  intellect. 

An  apology  for  this  neglect  may  be  found  in  the 
Divergent  iiitlicrto  uuscttlcd  statc  of  mcutal  science, 
views.  ^j-^(-|  ^-[^Q  conflicting  forms  of  classification  still 
prevalent  among  authors  on  that  subject.  Indeed, 
the  nature  of  the  subject  seems  to  leave  room  for  a 
perpetual  divergence  of  views  respecting  the  number 
and  the  exact  character  of  the  mental  powers. 

Sir  William  Hamilton  says  :  "  Mental  powers  are 
not  like  bodily  organs.  It  is  the  same  simple  sub- 
stance which  exerts  every  energy  and  every  faculty, 
however  various,  and  wdiich  is  afi<ected  in  every 
mode,  of  every  capacity,  however  opposite."  Addi- 
son before  him  had  said:  "Although  we  divide  the 
soul  into  several  powers  and  faculties,  there  is  no 
such  division  in  the  soul  itself,  since  it  is  the  ivhole 
soul  that  remembers,  understands,  wills,  or  imagines. 
Our  manner  of  considering  the  memory,  understand- 
ing, will,  imagination,  and  the  like  faculties,  is  for 
the  better  enabling  us  to  express  ourselves  in  such 
abstracted  subjects  of  speculation,  not  that  there  is 
any  such  division  in  the  soul  itself."  In  another 
part  of  the  same  paper  Addison  makes  use  of  an 
expression  which  has  been  practically  adopted  'as  a 
definition  by  the  best  authors  on  mental  philosophy. 
He  says :  "What  we  call  the  faculties  of  the  soul  are 
only  the  different  ways  or  modes  in  which  the  soul 
can  exert  herself."  Haven  says  :  "  A  faculty  of  the 
mind  is  the  mind's  power  of  acting.  The  mind  has 
as  many  distinct  faculties  as  it  has  distinct  powers 


FACULTIES   OF    KNOWLEDGE.  137 

of   action,    distinct    functions,    distinct    modes    and 
Bplieres  of  activity."     Hamilton   again   says:    "All 
mental  powers  are  nothing  more  than  names  deterni 
ined  by  various  orders  of  mental  phenomena." 

Yet  every  author  of  a  system  of  mental  philosophy 
has  deemed  it  important  to  classify  and  distinguish 
the  leading  faculties  of  the  mind.  The  system  of 
Hamilton  is  perhaps  the  most  comprehensive,  as  it  is 
the  latest  that  has  challenged  the  attention  of  the 
learned.  It  will  serve  as  a  convenient  basis  for  the 
illustration  of  the  present  topic. 

Having  adopted  the  Kantian  division  of  the  men- 
tal faculties  into  those  of  knowledge,  feeling,  and 
conation,  (will  and  desire,)  Hamilton  thus  tabulates 

THE  SPECIAL   FACULTIES   OF  KNOWLEDGE. 

-r    -p,  ^  ^.  (   External  =  Perception. 

L  Presentatxve        \  ^^^^^^^^^^  =  Self-consciousness. 


II.  Conservativ.e    ^=  Memory. 


^  ^^r    Ti         i     4.-               Witliout  Will    =  Suggestion. 

'^  J  III.  Eeprodiictive  ]   ^^^.  ,      ..,               -r.      •   • 

^  ]               ^                         I   With  will          =  Keiiumscence. 

•S  IV".  Representative  =  Imagination. 

be  V.  Elaborative  =  Comparison,  Faculty  of  Kelations. 

6  I  VI.  Kegulative    ^  =  Reason              —  Common  sense. 


EIIETOEICAL  INVENTION. 

'^o  mention  is  here  made  of  invention  or  of  an 
inventive  faculty,  and  yet  for  ages  invention  has 
been  recognized  as  a  mode  of  mental  action,  a  sphere 
of  mental  activity.  Let  us  now  see  in  what  manner 
invention  is  comprehended  in  the  above  scheme,  or 
Dxplainable  in  conformity  with  it. 

Invention,  in  the  rhetorical  sense,  is  that  energy 
of  the  mind  by  which  we  discern  ideas  and  their  rela- 
tions. Yinet  likens  it  to  a  divining  rod,  which  ena- 
bles some  minds  to  discover  riches  of  thought  and 
beauties  of  language  tJ^vhich  other  minds  are  insens- 
ible.    John  Qinncy  Adams  says:  "It  selects  from 


138  COMPARISON   OF   FACULTIES. 

the  wliole  mass  of  ideas  conceived  or  stored  in  the 
mind  those  which  can  most  efFectuallj  promote  the 
object  of  discourse,  it  gathers  from  tlie  whole  domain 
of  real  or  apparent  truth  their  inexhaustible  subsidies 
to  secure  the  triumph  of  persuasion."  Thus  it  is  seen 
A  constructive  ^^  ^^  ^^^^^  oulj  au  Originating,  but  a  con- 
faculty.  structive  faculty.     It  not  only  seeks  out 

that  which  was  before  unknown ;  it  also  seizes  upon 
old  truths  and  blends  them  together  in  new  combi- 
nations. It  finds  new  pathways  through  old  regions 
of  thought.  It  never  contents  itself  with  what  others 
have  done,  but  insists  upon  fashioning  what  is  new 
to  itself,  whatever  uses  other  minds  have  made  of 
the  same  material. 

In  the  accomplishment  of  such  an  office  rhetorical 
invention  involves  more  or  less  directlj^  the  exercise 
of  all  the  six  faculties  enumerated  by  Hamilton. 

Percej)tion,  memory,  suggest^pn,  and  imagination 
are  the  active  agencies  by  which  facts  and  truth  arc 
brought  into  mental  control ;  while  comparison  and 
reason,  or  judgment,  are  the  means  of  adapting  them 
to  the  uses  of  the  orator.  Supposing  that  the  acqui- 
sition of  knowledge  has  been  in  a  large  degree  at- 
tained by  the  timely  and  persevering  employment  of 
the  presentative  power,  and  that  memory  preserves 
for  ready  use  all  previously-acquired  knowledge,  the 
more  usual  sphere  of  invention  is  found  in  the  re- 
production, rq^resentation,  and  elaboration  of  ideaa 
in  new  and  pertinent  forms.  This  work  is  most  sue 
cessfully  accomplished  under  control  of  the  reasoning 
or  regulative  faculty. 

"  Things  new  and  old "  w^ere  our  Saviour's  pre- 
scription of  material  for  "  the  scribe  well-instructed 
unto  the  kingdom  of  heavenij?'  and  things  new  and 
old  must  ever  be  sought  for  by  teachers  of  the  Chris- 


OFFICES   OF   IMAGINATION.  139 

tian    religion   as   the   materials   of  tlieir   discourse. 
Wliicli,  now,  of  tlie  coirnitive  faculties  con- 


.,       .XV.    „    J       V^.  ...V.       ^^,^ 


Imagination. 


duces  most  to  the  gathering  of  new  mate- 
rials for  the  preacher  ?  Clearly  the  imagination  ;  for 
while  study  enables  us  to  perceive  truth  elaborated 
by  others,  memory  to  conserve  it,  and  comparison 
and  reflection  to  weigh  it  and  determine  its  fitness, 
it  is  only  imagination  which  penetrates  the  region  of 
the  new. 

Imagination,  therefore,  must  be  regarded  as  the 
pioneer  and  leader  of  invention,  without  which  the 
latter  can  only  traverse  familiar  spheres,  and  those 
with  a  halting  step.  This  fact  has  been  too  much 
overlooked  by  writers  on  rhetoric  and  homiletics, 
who  have  generally  been  content  to  surrender  the 
imagination  to  artists  and  poets,  as  though  it  was 
not  needed  for  oratorical  invention.  The  truth  is 
that  neither  artist  nor  poet  needs  so  ready  a  use  nor 
so  perfect  a  control  of  the  imagination  as  Essential  to  the 
the  public  speaker.  The  former  may  preacher, 
polish  and  refine  their  conceptions  in  the  privacy  of 
the  study ;  the  latter  will  often  attain,  and  must 
wisely  manage  the  loftiest  flights  of  the  imagination 
in  the  midst  of  his  addresses  and  in  the  very  presence 
of  the  multitude. 

In  this  view  the  imagination  should  be  called  on 
to  perform  its  appropriate  office  in  the  task  of  prep- 
aration as,  indeed,  one  of  the  most  powerful  auxil- 
iaries of  invention.  Hence  some  special  attention 
will  now  be  given  to  the  nature  of  the  imagination, 
and  the  mode  of  subordinating  its  functions  to  the 
aid  of  the  preacher  of  the  Gospel.  Here,  however,  as 
elsewhere  within  the  precincts  of  mental  science,  we 
shall  scarcely  find  two  authors  exactly  agreeing  in 
the  use  of  terms.     Some  make  the  ima^yination  and 


140  FAJS'cy 

the  fancy  two  distinct  faculties ;  others,  including 
Hamilton,  make  them  equivalents.  Wordsworth  the 
poet,  and  Ruskin  the  artist,  regard  fancy  and  the  im- 
agination as  distinct  exercises  of  the  imaginative  fac- 
ulty^ the  former  being  its  playful  and  superficial 
action,  the  latter  embracing  both  its  higher  and  pro- 
founder  movements.  Accordins:  to  this  view,  which 
is  here  adopted,  the  orator  leaves  the  lower  walks  of 
the  imagination,  those  of  the  fanc}^,  to  poets  and 
essayists ;  while,  true  to  his  calling,  he  never  ceases  to 
traverse  its  higher  domain  or  plunge  into  its  pro- 
founder  depths.  The  poet  is  equally  at  home  in  both, 
as  is  illustrated  by  Wordsworth's  classification  of  his 
earlier  productions  into  poems  of  the  fancy  and  of 
the  imao'ination. 

Kuskin  beautifully  says : 

Fancy  plays  like  a  squirrel  in  its  circular  prison  and  is  happy; 

but  ima2:ination  is  a  ])ili2:i-im  on  earth,  and  her  liome 
Fancy. 

is  in  heaven.     Shut  her  tVoni  the  fields  of  the  celestial 

mountains,  bar  her  from  bi'eathing  their  lofty  sun-warmed  air, 

and  we  may  as  well  turn  upon  her  the  last  bolt  of  the  tov\-er  of 

famine,  and  give  the  keys  to  the  keeping  of  the  wildest  surge 

that  washes  Capraja  and  Gorgoila. 

Again  he  describes  fancy  as  merely  decorative  and 
entertaining,  whereas  "  the  life  of  imagination  is  in 
tlie  discovering  of  truth." 

There  is  a  freshness  and  power  in  Mr.  Ruskin's 
treatment  of  the  imaginative  faculty  *  that  can 
not  fail  to  prove  highly  entertaining  and  instructive 
to  all  who  desire  to  apprehend  and  master  the  orator- 
ical process  of  invention. 

His  object  in  writing  was  to  aid  painters  in  the 
task  of  artistic  composition.     Let  the  student  judge 

*  Modern  raintors,  vol.  ii. 


THREE    KINDS   OF    IMAGINATION.  Ill 

how  far  liis  liints  may  be  useful  to  those  engaged  in 
the  composition  of  sermons.  The  following  is  a 
brief  but  systematic  abstract  of  tlie  views  he  presents 
in  the  essay  referred  to. 

Mr.  Ituskin  treats  the  imagination  as  acting  in 
three  distinct  forms,  which  he  respectively  desig- 
nates as  "imagination  penetrative,  imagination  asso- 
ciative, and  imagination  contemplative."  The  first 
penetrates,  artialyzes,  and  reaches  truth,  discoverable 
by  no  other  faculty.  The  second  combines  truths  V, 
already  discovered,  and  by  combination  creates  new 
forms.  The  third  regards  and  examines  both  simple 
images  and  its  own  combinations  with  a  view  to 
completeness  and  adaptation. 

The  first,  or  imagination  penetrative,  in  seizing  its 
materials  plunges  "  into  the  very  heart  of  things." 

IT    SEIZES    BY    THE    IXXERMOST. 

ISTotliing  else  will  content  its  spirituality ;  whatever  semblances 
and  various  outward  shows  and  phases  its  subject  may  possess 
go  for  nothing;  it  gets  witliin  all  fence,  cuts  down  to  the  root, 
and  drinks  the  very  vital  sap  of  that  it  deals  with.  Once  tliere 
it  is  at  liberty  to  throw  up  what  new  shoots  it  will,  so  always 
that  the  true  juice  and  sap  be  in  them,  and  to  prune  and  twist 
them  at  its  pleasure,  and  bring  them  to  fairer  fruit  than  grew 
on  the  old  tree;  but  all  this  pruning  and  twisting  is  work  that 
it  likes  not,  and  often  does  ill;  its  function  and  gift  are  the 
getting  at  the  root;  its  nature  and  dignity  depend  on  its  holding 
thii\gs  always  by  the  heart.  Take  its  iiand  from  off"  the  beating 
of  that  and  it  will  proi)hesy  no  longer.  It  looks  not  in  the  eyes, 
It  judges  not  by  the  voice,  it  describes  not  by  outward  features; 
all  that  it  affirms,  judges,  or  describes  it  affirms  from  within. 

IT    ACTS    INTUITIVELY. 

It  may  seem  to  the  reader  tliat  I  am  incorrect  in  calling  thia 
penetrating,  possession-taking  faculty  inuigination.  Be  it  so; 
the  name  is  of  little  consequence ;  the  faculty  itself,  called  by 
what  name  we  will.  I  insist  upon  as  the  highest  intellectual 


142  OEIGINALITF. 

power  of  iri.in.  There  is  no  reasoning  in  it,  it  works  not  by 
algebra,  nor  by  integral  calculus;  it  is  a  piercing,  Pliolas-like 
miners  tongue  that  works  and  tastes  into  the  very  rock-heart; 
no  matter  what  he  the  subject  submitted  to  it,  substance  or  spirit, 
all  is  alike  divided  asunder,  joint  and  marrow  ;  whatever  utmost 
truth,  life,  principle  it  has  is  laid  bare,  and  that  which  has  no  truth, 
life,  nor  principle  is  dissipated  into  its  original  smoke  at  a  touch. 
The  whispers  at  men's  ears  it  lifts  into  visible  angels.  Yiala 
that  have  lain  sealed  in  the  deep  sea  a  thousand  years  it  unseals 
and  brings  out  of  them  genii.  Every  great  conception  of  poet 
or  painter  (or  orator)  is  held  and  treated  by  this' faculty. 

SIGXS    OF    IT   IX    LANGUAGE. 

There  is  in  every  word  set  down  by  the  imaginative  mind  an 
awful  undercurrent  of  meaning  and  evidence  and  shadow  upon  it 
of  the  deep  places  out  of  which  it  has  come. 

PKOOFS    OF    ITS    ABSEXCE. 

The  unimaginative  writer,  on  the  other  hand,  as  he  has  never 
pierced  to  the  heart,  so  he  can  never  touch  it.  If  he  has  to 
paint  a  passion  he  remembers  the  external  signs  of  it ;  he  col- 
lects expressions  of  it  from  other  writers ;  he  searches  for  similes ; 
he  composes,  exaggerates,  heaps  term  on  term,  figure  on  figure, 
till  we  groan  beneath  the'  cold  disjointed  heap ;  but  it  is  all 
faggot  and  no  fire ;  the  breath  of  life  is  not  in  it.  His  passion 
has  the  form  of  Leviathan,  but  it  never  makes  the  deep  boil ; 
lie  fastens  us  all  at  anchor  in  the  scaly  rind  of  it;  our  sym- 
pathies remain  as  idle  as  a  painted  shij)  upon  a  painted  ocean. 

RELATIONS    TO    ORIGINALITY. 

And  that  virtue  of  originality  that  men  so  strain  after  is  not 
newness,  as  they  vainly  think,  (there  is  nothing  new;)  it  is  only 
genuineness.  It  all  depends  upon  this  glorious  faculty  of  getting 
to  the  spring  of  things  and  working  out  from  that.  It  is  tlio 
coolness  and  clearness  and  deliciousness  of  the  Avater,  fresh  from 
the  fountain-head,  opposed  to  the  thick,  hot,  unrefreshing  drain- 
age from  other  men's  meadows. 

ILLUSTRATIVE    DISTINCTION. 

I  believe  it  will  be  found  that  the  entirely  unimaginative  mmd 
sees  nothing  of  the  object  it  has  to  dwell  upon  or  describe,  and 


COMBINATIONS.  143 

^  therefore  uttei-ly  unable,  as  it  is  blind  itself,  to  set  anylliing 
wfore  the  eyes  of  the  reader.* 

The  fancy  sees  the  outside,  and  is  able  to  give  a  portrait  of 
;he  outride,  clear,  brilliant,  and  full  of  detail. 

Tlie  iniai^i nation  sees  the  heart  and  inner  nature  and  males 
wem  felt,  but  is  often  obscure,  mysterious,  and  interrupted  in 
\ts  giving  of  outer  detail. 

Second.  "While  the  penetrative  fnnctions  of  the 
imagination  are  thus  shown  to  be  intuitive,  imagination 
its  associative  functions  are  in  a  certain  associative. 
sense  mechanical.  But  they  form  "  the  grandest  me- 
chanical power  that  the  human  intelligence  possesses.'^ 

A  powerfully  imaginative  mind  seizes  and  combines  at  the 
same  instant  all  the  important  ideas  of  its  poem  or  picture,  (or 
sermon,)  and  while  it  works  with  any  one  of  them,  it  is  at  the 
same  instant  working  with  and  modifying  all  in  tlieir  relations 
to  it,  never  losing  sight  of  their  bearings  on  each  other. 

The  matter  in  which  associative  imagination  can  be  shown  is 
that  which  admits  of  great  license  and  variety  of  arrangements, 
and  in  which  a  certain  amount  of  relation  alone  is  required. 

The  associative  imagination  exhibits  its  power  in 
grouping  resemblances,  and  in  calling  forth  from  the 
regions  of  the  known  whatever  may  illustrate  the 
unknown. 

Third.  It  is  the  office  of  the  contemplative  im- 
asri nation  to  res^ard  deliberately  the  con- 

°      .  ■,.,-,  1  /  11  Contemplative. 

ceptions  which  have  been  formed  by 
intuition  or  combination,  to  select  such  of  them,  or 
Buch  features  of  them,  as  it  may  choose  for  particular 
purposes,  and  to  forge  the  selected  qualities  together 
in  such  groups  and  forms  as  it  may  desire.  In  this 
mode  of  action  it  shapes  and  creates  by  innumerable 
processes.  It  consolidates  numbers  into  unity,  and 
dissolves  and  separates imity  into  numbers;  it  shapes 

*  Con\pare  Aristotle's  Khctoric,  iii,  11. 


14.4  HAMILTON. 

means  to  ends,  and  images  of  tliongnt  to  the  accom- 
pUsliment  of  objects  designed.  It  discovers  and 
repairs  defects,  and  finally  contemplates  and  treats 
as  realities  its  own  creations. 

Altliongli  most  writers  have  regarded  the  imagina- 
tion as  limited  in  its  fnnctions  to  the  sphere  of  die 
ornamental,  yet  Rnskin  is  not  alone  in  treating  it  as 
the  great  mental  agency  for  the  discovery  of  trntli. 
Sir  William  Hamilton  says  : 

If  we  were  obliged  to  find  a  common  word  for  every  element- 
ary process  of  our  (mental)  analysis,  Imagination  would  be  the 
term  which,  with  the  least  violence  to  its  meaning,  could  be 
accommodated  to  express  the  representative  faculty.  By  the 
imagination  thus  limited  you  are  not  to  supi)ose  that  the  faculty 
of  representing  mere  objects  of  sense  alone  is  meant.  On  the 
contrary,  a  vigorous  power  of  representation  is  as  indispensalle  a 
condition  of  success  in  the  abstract  sciences  as  in  the  poetical  and 
plastic  arts.  It  may  accordingly  be  doubted  whether  Aristotle 
or  Homer  were  possessed  of  the  more  powerful  iu/agination. 

He  proceeds  to  qnote  as  part  of  his  text  the 
following  from  Ancillon,  a  French  philosophical 
writer : 

We  may  indeed  affirm  that  there  are  as  many  diffei-ent  kinds 
Different  kinds  ^^  imagination  as  there  are  different  kinds  of  intel- 
of  imagination.  Jeetual  activity.  There  is  the  imagination  of  ab- 
straction, which  represents  to  us  certain  ])hases  of  an  object  to 
the  exclusion  of  others,  and  at  the  same  time  the  sign  by  which 
the  phases  are  united ;  the  imagination  of  wit,  which  represents 
differences  and  contrasts,  and  the  semblance  by  which  these  are 
again  combmed  ;  tlie  imagination  of  judgment,  which  represents 
the  vainous  qualities  of  an  object,  and  binds  them  together 
under  the  relations  of  substance,  of  attribute,  of  mode ;  the  im- 
agination of  reason,  which  represents  a  principle  in  connection 
with  its  consequences,  the  effect  in  dependence  on  its  cause;  the 
imagination  of  feeling,  which  represents  the  accessoiy  images, 
kindred  to  some  particular,  and  which  therefore  confer  ou  it 
greater  compass,  depth,  and  intensity;   the  imagination  of  vol'.- 


ANCILLON'S   THEORY.  145 

tion,  Mliicli  represents  all  the  circumstances  wliich  ccnciir  to 
persuade  or  dissuade  from  a  certain  act  of  will ;  the  imagination 
of  the  passions,  wiiicli,  according  to  the  nature  of  the  atfection, 
represents  all  tliat  is  homogeneous  or  analogous;  finally,  the 
imagination  of  the  poet,  which  represents  wliatcver  is  new,  or 
beautiful,  or  sublime;  wdiatever,  in  a  word,  it  is  determined  to 
1  epresent  hj  any  interest  of  art. 

A  peculiar  kind  of  imagination,  determined  hy  a  peculiar 
order  of  association,  is  usually  found  in  every  period  of  life,  in 
every  sex,  in  every  country,  in  every  religion.  A  knowledge  of 
men  principally  consists  in  the  knowledge  of  the  principles  by 
which  their  thoughts  are  linked  and  represented.  The  study  of 
(his  is  of  imi)ortance  to  the  instructor,  in  order  to  direct  the 
character  and  intellect  of  his  pupils;  to  the  statesman,  that  he 
may  exert  his  intiuence  on  the  public  opinion  and  manners  of 
a  people;  to  the  poet,  that  he  may  give  truth  and  reality  to  his 
dramatic  representations;  and  to  the  orator,  in  order  to  convince 
and  persuade. 

Ill  liis  furtlier  treatment  of  tlie  subject  Ilamiltoii 
says : 

Considering  the  representative  faculty  in  subordination  to  its 
two  determinants,  the  faculty  of  reproduction  and  the  faculty  of 
comparison  or  elaboration,  we  may  distinguish  three  principal 
orders  in  which  imagination  represents  ideas:  1.  The  natural 
order.  2.  The  logical  order.  3.  Tlie  poetical 
order.  The  natural  order  is  that  in  which  we  re- 
ceive the  impression  of  external  objects,  or  the  order  according 
to  which  our  thoughts  spontaneously  group  themselves.  The 
logical  order  consists  in  presenting  what  is  universal  prior  to 
what  is  contained  under  it  as  particular,  or  in  presenting  partic- 
ulars first  and  then  ascending  to  the  universal,  which  they  con- 
stitute. The  former  is  the  order  of  deduction,  the  latter  that  ( f 
induction.  The  poetical  order  consists  in  seizing  individu.-d  cii- 
cumstances  and  in  grouping  them  in  such  a  manner  that  tiio 
imagination  shall  represent  them  so  as  they  might  be  offered  by 
the  sense.  The  natural  order  is  involuntary;  the  logical  is  the 
child  of  art,  it  is  the  result  of  our  will,  conformed  to  tlie  laws 
of  intelligence;  the  poetical  order  is  exclusively  calculated  ou 
effect, 

7.0 


146  RHETOEICAL    VIEW. 

Making  due  allowance  for  the  diiference  of  plirase- 
ologv  between  the  artist  and  the  philosopher,  it  will 
be  seen  that  their  ideas  of  the  imagmative  power  are 
substantially  alike.  The  imagination  penetrative 
seizes  facts  and  thoughts  in  their  natural  order,  the 
imagination  associative  arranges  them  in  logical 
order,  Avhile  the  imagination  contemplative  or  elab- 
orative  adapts  them  to  poetical  or  oratorical  use. 

These  various  processes  are  all  included  in  the  rhe- 
torical idea  of  invention,  and  just  descriptions  of  them 
are  well  calculated  to  indicate  to  students  of  oratory 
the  line  of  development  and  cultivation  they  ought 
to  pursue. 

Like  other  talents,  the  inventive  power  is  possessed 
in  different  degrees  by  diiferent  persons,  and  is  sus- 
ceptible both  of  direction  and  of  improvement.  A 
high  degree  of  inventiveness  in  any  department  of  art 
or  science  is  denominated  genius ;  but  if,  according  to 
Buffon,  "  genius  is  labor,"  those  who  naturally  possess 
it  in  but  a  moderate  degree  need  not  despair  of  secur- 
ing its  ample  development  by  means  of  suitable 
effort. 

Ehetorical  invention  is  limited  to  the  real,  at  least 
to  the  possible ;  but  in  both  there  fs  literally  endless 
limited  to  the  scopc  for  its  employment.  Upon  its 
possible.  active  and  judicious  exercise  depends,  in 

a  greater  degree  than  is  usually  supposed,  the  inter- 
est and  usefulness  of  preaching.  The  power  of 
the  human  mind  in  this  respect  was  doubtless  con- 
templated in  the  original  appointment  of  preaching 
as  the  great  agency  for  the  diffusion  of  the  Gospel. 
It  was  never  designed  that  triteness  or  iteration  should 
render  the  proclamation  of  divine  truth  prosy  and 
powerless.  On  the  other  hand,  it  was  designed,  and 
it  is  ever  reasonably  demanded,  that  with  the  varying 


RHETORICAL    INVENTION.  147 

temperaments  and  capacities  of  men,  tlie  changini^ 
circumstances  of  society,  and  the  inexhaustible  re- 
sources of  knowledge  and  truth,  preaching  should  be 
so  varied  as  ever  to  be  interesting  to  those  who  hear 
it  and  hear  it  constantly. 

Invention  is  essential  to  this  result,  and  without  it 
Tij  degree  of  learning  and  no  amount  of  talent  can 
make  a  preacher  interesting.  Invention,  indeed, 
Tnust  kindle  the  glow  of  interest  in  one's  own  mind, 
or  he  will  be  utterly  incapable  of  interesting  others. 
Hence  any  style  of  pulpit  preparation  deserving  to  be 
recommended  should  contemplate  not  only  the  pres- 
ent, but  the  continued  employment  of  the  inventive 
powers.  It  often  happens  that  successive  examina- 
tions of  the  same  subject,  with  intervening  intervals 
for  the  growth  of  the  mind  and  its  increase  in  knowl- 
edge, will  widen  the  breadth  of  view  wdiich  one  may 
take  of  any  given  subject,  and  thus  more  than  com- 
pensate for  the  disadvantage  of  familiarity  with  the 
subject  and  its  treatment. 

It  is  on  this  plan,  and  on  this  plan  only,  that  a 
preacher  can  hope  to  be  increasingly  interesting  and 
useful  as  he  advances  in  life.  In  his  earlier  sermons 
the  interest  of  novelty  may  stimulate  his  thoughts 
and  give  freshness  to  his  utterances.  But  whoever 
contents  himself  with  first  thoughts  and  original  prep- 
arations foregoes  the  finest  opportunity  of  mental 
progress,  and  dooms  himself  to  be  the  organ  of  stale 
repetitions,  which,  having  lost  their  power  over  his 
own  mind,  can  only  be  presented  to  others  with 
lameness,  or  at  best  with  afiected  vivacity. 

Let  it  then  be  adopted  as  a  fundamental  principle 
of  pulpit  preparation,  that  within  the  lim-    constant  exer- 
its   prescribed  by  the  word  of  God   the     "^®' 
inventive  powers  of  the  mind  must  be  fully  devel- 


148  PRACTICAL  PROCESSES. 

oped,  and  constantly  exercised  in  the  investigation 
and  conininnication  of  truth. 

There  are  several  ini])ortant  tasks  to  which  in  the- 
preparation  of  religious  discourse  the  invention  must 
be  earnestly  addressed. 

GEXERALIZATIOX. 

In  honiiletics,  generalization  maybe  defined  as  the 
act  of  deducing  special  themes  from  general  subjects 
or  texts.  It  has  two  forms  of  application  analogous 
to  induction  and  deduction  in  logic.  In  the  first 
there  is  the  summing  up  of  particulars  in  such  a  form 
of  statement  as  will  embrace  them  all.  In  the  second 
there  is  the  withdrawing  or  extraction  of  some  par- 
ticular idea  from  a  general  subject  in  a  form  adapted 
to  become  the  germ  of  discourse. 

Every  subject  admits  of  treatment  from  different 
aspects,  and  every  text  of  Scripture  contains  two  or 
more  subjects  from  which  in  preaching  a  specific 
theme  may  be  chosen.  Even  in  the  briefest  logical 
propositions  there  is  room  for  selection  between  the 
bubject  and  the  predicate,  and  sometimes  even  the 
copula,  as  to  the  prominence  to  be  given  to  one  or  the 
other. 

For  an  illustration  take  the  text  1  John  iv,  16: 
"  God  is  love." 

This  most  simple  and  logical  proposition  may  be 
generalized  in  different  forms,  so  that  very  diflerent 
discourses  as  to  plan  and  matter  would  be  preached 
from  the  particular  theme  which  might  be  chosen. 

If  the  mind  of  the  preacher  were  most  deeply  im- 
pressed with  the  proposition  as  a  whole  he  would 
generalize  it  in  its  broadest  form,  and  probably  choose 
as  his  specific  theme.  The  love  of  God. 

If  the  subject  of  the  proposition  were  fixed  upon 


PKACTICAL  PROCESSES.  149 

as  indicating  tlie  leading  tlionglit  to  be  developed, 
God  is  love,  the  specific  theme  might  be  stated  in 
this  form :  By  eminence  above  all  other  beings  God  Is 
love. 

If  the  copula  were  regarded  as  peculiarly  signifi- 
cant, God  IS  love,  this  theme  miglit  be  adopted : 
Goers  existence  inseparable  from  love. 

Again,  if  the  predicate  were  to  be  chosen  as  the 
special  topic  of  thought,  God  is  love,  the  text  might 
be  generalized  as  follows :  Love  the  glory  of  the 
divine  character. 

Texts  embodying  compound  propositions  necessa- 
rily admit  of  still  more  varied  generalizations,  and  it 
is  the  task  of  invention  to  present  them  all  before  the 
mind  as  a  means  of  choosino;  the  best.  This  is  the 
primary  work  of  invention,  from  which  it  may  pro- 
ceed in  the  accumulation  of  material  by  other  steps. 

ANALYSIS. 

"When  a  subject  is  specifically  before  the  mind, 
inventive  reflection  should  penetrate  its  essence  and 
discover  its  component  parts.  These  parts  should  be 
laid  out  one  by  one,  and  examined  both  in  their  rela- 
tions and  in  their  details.  This  process  is  denom- 
inated analysis,  and  is  peculiarly  fruitful  of  sugges- 
tions to  an  inventive  mind. 

HYPOTHESIS. 

Invention  is  often  greatly  stimulated  by  conjecture. 
When  by  analysis  we  have  discovered  what  is  within 
a  subject,  hj-pothesis  will  often  lead  us  forth  on  the 
track  of  its  relations  to  the  universe  without.  Hy- 
pothesis is  one  of  the  most  common  elements  of 
mathematical  demonstration.  To  it  in  science  the 
most  brilliant  discoveries  are  to  be  credited,  and  to  it 


150  PRACTI'l^AL   PROCESSES. 

literature  owes  its  brightest  gems.  Kvpotlieiical 
iiiveiitiun  in  oratory  corresponds  to  what  Rusivin 
Bays  of  the  imagination  in  literature:  "It  takes  a 
thousand  forms,  according  to  the  matter  it  has  to 
treat,  and  becomes,  like  the  princess  of  the  Arabi.ui 
tale,  sword,  eagle,  or  fire,  according  to  the  war  it 
wages,  sometimes  piercing,  sometimes  soaring,  some- 
times illumining." 

Without  restraint,  this  employment  of  the  mind 
might  lead  to  wild  and  profitless  vagaries.  It  is 
therefore  only  recommended  within  just  limits  as  a 
means  of  searching  out  sterling  material  not  secured 
by  tamer  processes. 

COMPARISON. 

When  the  penetrative  or  tentative  imagination  has 
brought  new  thoughts,  or  combinations  of  thoughts, 
within  the  field  of  mental  vision,  it  is  the  task  of 
association  and  contemplation  to  test  their  valne 
and,  if  possible,  increase  their  utility.  Comparison 
may  be  said  to  embrace  this  whole  class  of  mental 
operations,  and  comparison  demands  knowledge  as 
the  basis  of  its  action.  Things  conjectured  must  be 
compared  with  things  known  ;  and  the  more  extens- 
ive one's  knowledge  is,  the  more  profitably  he  may 
conduct  the  process  of  invention,  whether  for  the 
development,  the  illustration,  or  the  ornamentation 
of  his  subject. 

The  right  use  of  knowledge  contributes  to  origin- 
ality. In  this  sphere  the  la\YS  of  association  have 
their  legitimate  action  ;  but  without  extensive  knowl- 
edge the  range  of  the  associative  imagination  must 
1)0  narrow.  Give  it  material  on  which  to  act,  and 
there  is  no  limit  to  the  new  combinations  it  may 
form.     Thus  science,  history,  and  literature  may  all 


PROCESSES   OF   INVENTIOxV.  151 

be  rendered  subservient  to  tlie  proclamations  of  pure 
Gospel  truth. 

EXEIICTSE. 

The  inventive  powers  of  the  mind  gain  strength 
from  exertion.  Habits  of  thinking  and  of  expressing 
thought  enlarge  the  mental  grasp  and  increase  one's 
readiness  both  of  perceiving  facts  and  relations,  and 
of  utilizing  them  for  didactic  purposes. 

There  is  a  vast  difference  between  the  conditions 
of  a  mind  that  acquires  knowledge  for  the  mere 
pleasure  of  its  possession,  and  of  one  that  learns  and 
thinks  with  the  design  of  turning  its  acquisitions  to 
a  high  practical  account.  The  one  is  like  a  pent-up 
lake,  which  receives  but  never  gives,  nnless  by  the 
slow  process  of  evaporation.  The  other  is  like  the 
sparkling  waters  of  a  running  stream,  carrying  fer- 
tility and  beauty  wherever  it  flow^s. 

The  object  and  practice  of  communicating  knowl- 
edo-e  (J-ive  new  motives  and  stimulus  to  its  acquisi- 
tion, and  no  one  can  have  higher  motives  for  both 
than  the  minister  of  the  Gospel.  Hence,  while  he 
should  study  diligently  to  know  the  truth  of  God, 
he  should  be  equally  diligent  in  learning  to  express 
it  with  readiness  and  power. 

Habitual  and  laborious  composition,  therefore,  is 
an  essential  preparation  for  the  task  of  ^^^^^^,,,^^ 
preaching.  In  this  exercise  invention  is 
Btimulated  by  its  own  action,  and  seldom  tails  to 
gather  even  a  redundancy  of  materials.  In  every 
Buch  case  its  power  of  discrimination  is  called  into 
play  in  the  selection  of  only  those  materials  wliich 
are  best  and  in  the  highest  degree  effective.  Kus- 
kiu's  description  of  artistic  comi)osition  well  illus- 
trates the  process  of  composing  a  sermon  : 


152  RUSKIN   OX   COMPOSniON. 

Tlio  mind  summons  up  before  it  tliose  images  wliioh  it  sap- 
poses  to  be  of  the  kind  wanted.  Of  these  it  takes  the  one  wliicii 
it  supposes  to  be  the  fittest  and  tries  it.  If  it  will  not  answer 
it  tries  another,  until  it  has  obtained  such  an  association  aa 
pleases  it. 

This  process  will  be  more  rapid  and  effective  in  proportion  fc 
the  artist's  (preacher's)  powers  of  conception  and  association, 
these  in  their  turn  depending  on  his  knowledge  and  experience. 
The  distinctness  of  his  powers  of  conception  will  give  value, 
point,  and  truth  to  every  fragment  that  he  draws  from  memory. 
Ilis  powers  of  association  and  his  knowledge  of  nature  (and 
revelation)  will  })Our  out  before  him,  in  greater  or  less  numbei, 
the  images  from  which  to  choose.  Ilis  experience  guides  him 
to  quick  discernment  in  the  combination,  when  made,  of  the 
parts  that  are  oflensive  and  require  change. 

By  association  images  apposite  or  resemblant,  or  of  whatever 
kind  wanted,  are  called  up  quickly  and  in  multitudes.  Great 
differences  of  power  are  manifested  among  artists  (preachers)  in 
this  respect,  some  having  hosts  of  distinct  images  always  at 
their  conunand,  and  rai)idly  discerning  resemblance  or  contrast; 
others  having  few  images  and  obscure  at  their  disposal,  nor 
readily  governing  those  they  have. 


niACTICAL    RULES. 

It  may  be  well  to  subjoin  a  few  practical  sugges- 
tions in  reference  to  liomiletical  invention  in  the 
form  of  rules : 

1.  Address  your  mind  to  the  invention  of  tliouglits, 
not  words.  Words  may  be  employed,  but  only  as 
auxiliaries. 

2.  Note  down  or  otherwise  make  sure  of  whatever 
rehwant  thoughts  your  mind  can  call  to  its  aid,  irre* 
spective  of  order  or  maiuly  so. 

3.  At  first  be  not  too  scrupulous  on  the  subject 
of  relevancy.  Entertalu  whatever  seemingly  good 
thoughts  come  at  your  call.  Try  tliem,  pusli  them  out 
to  coiichisicms.  Perliaps  if  not  avaihible  themselvea 
they  will  lead  to  others  that  are. 


PRACTICAL   RULES.  153 

4.  PiirsTie  invention  in  every  variety  of  circiim 
stance  in  the  study  and  out  of  it.  Make  it  tlie  sub- 
ject of  special  and  protracted  occupation,  and  also 
of  occasional  attention,  when  Avalkin^  or  riding, 
when  taking  exercise  or  rest.  One's  very  dreams  at 
night  may  sometimes  he  made  serviceable  for  this 
object 

5.  Make  an  -  early  selection  of  subjects  in  order 
to  secure  the  advantages  of  the  repeated  and  inci- 
dental action  of  the  inventive  powers. 

6.  Use  former  studies  and  preparations  as  helps  to 
invention  rather  than  as  substitutes  for  it. 

Invention  as  thus  practiced  will  always  strengthen 
but  never  exhaust  itself.  It  will  become  a  most  de- 
lightful exercise,  causing  the  mind  to  glow  with  rap- 
ture at  its  new^  creations  and  combinations.  "While 
one  thus  muses  (inventively  meditates)  the  fire  of  in- 
spiration burns  within  him,  and  he  becomes  prepared 
to  speak  with  his  tongue.* 

§4.  DisposiTio^r. 

When  by  active  and  elaborative  invention,  follow- 
ing in  the  track  of  interpretation,  ample  trains  of 
thought  are  secured  for  the  materials  of  a  discourse, 
the  importance  of  disposition  becomes  obvious. 

Disposition  signifies  arrangement  in  its  most  com- 
prehensive sense.     Its  office  is  to  put  thoughts    ns  nature 

in  their  right  places.  It  is  the  necessary  ^^  °^"* 
complement  of  inventioiL  Invention  accumulates, 
disposition  distributes.  Invention  gathers  togetlier 
the  wood,  the  stone,  the  iron,  and  every  species  of 
material  essential  to  a  building.  Disposition  from 
ehapeless  heaps  constructs  a  beautiful  edifice. 

*  Psalm  xxxix,  3. 


]5:t  mroRTAXCE  of  disposition. 

Tlie  business  of  invention  is  to  roam  in  tlie  forest, 
to  delve  in  tlie  quarry,  to  sink  the  mine  and  purge  its 
Keiationsto  OYQs,  to  vlslt  tlio  manufactory  and  select 
iz^vention.  -j^^  useful  or  Ornamental  products.     Pis- 

posltiun  takes  tlie  material  selected  and  places  each 
stone,  each  piece  of  wood,  and  each  ornament  or  fast- 
ening where  it  is  required.  It  does  not  take  airy 
mouldino-s  to  construct  the  frame-work  of  a  buildino-, 
nor  ornament  doors  and  windows  with  beams  and 
heavy  timbers.  It  distinguishes  between  the  founda- 
tion-stones and  the  coping.  Distributing  every  varie- 
ty of  material  to  its  appropriate  position  and  use,  it 
drives  every  nail  in  a  sure  place,  and  fits  hinges  and 
ornaments  where  they  belong. 

If  in  the  process  of  construction  anything  small  or 
great  is  found  to  be  wanting  invention  is  dispatched 
in  search  of  it,  and  often  when  invention  is  most 
busily  at  work  disposition  takes  materials  directly 
from  her  hand  and  places  them  where  they  are  to  be 
used. 

Thus  in  practice  invention  and  disposition  are  often 
simultaneous.  They  should  never  be  widely  separa- 
ted. Still  it  is  best  for  students  to  consider  them 
pe])arately  or  in  their  distinct  functions. 

As  invention  is  to  a  large  extent  the  work  of  the 
imagination,  so  disposition  is  correspondingly  the 
work  of  the  judgment.  Although  the  imagination 
sometimes  acts  in  logical  order,  yet  oftener  it  requires 
the  control  of  the  regulative  faculties,  reason,  and 
common  sense.     This  control  results  in  disposition. 

S(jme  writers  have  confounded  disposition  with 
division,  and  thus  have  failed  to  di^^cern  its  true  char- 
acter. Disposition  is  the  genus.  Division  is  a  subor- 
(Imate  species  or  branch  of  disposition.  Disposition 
covers  tlie  arran<i;ement  of  the  entire  discourse  from 


OEATOKICAL   INSPIRATION.  155 

the  introduction  to  tlie  conclusion.    Division  is  tccli- 
nically  applied  to  the  argument  of  a  discourse. 

TUE    nirORTANCE    OF    DISPOSITIOX. 

Yinet  has  strongly  set  forth  the  importance  of  dis* 
position.  He  says:  "It  is  disposition,  it  is  order, 
\rhich  constitutes  discourse.  There  is  no  discourse 
without  it.  The  difference  hetween  a  common  orator 
and  an  eloquent  man  is  often  nothing  but  a  difference 
in  respect  to  disposition."  "  Good  thoughts  are  abund- 
ant: the  art  of  oro^anizinfy  them  is  not  so  common." 

Disposition  is  essential  to  both  instruction  and  per- 
suasion, those  important  objects  of  pulpit  discourse. 
'We  are  instructed  only  so  far  as  we  comprehend 
and  retain,  but  we  comprehend  and  retain  only  in 
the  proportion  in  which  the  matters  presented  to  our 
understanding  are  consecutive  and  connected.  A 
discourse  badly  ordered  is  obscure,  and  that  which  is 
obscure  is  weak  and  powerless  over  the  will." 

The  work  of  disposition  is  also  of  very  great  im- 
port^mce,  since  it  completes  and  perfects  perfects  mven- 
that  of  invention.  Its  office  in  this  re-  *'°'^-  . 
spect  is  threefold :  1.  It  determines  and  reduces  to 
strict  unity  the  meaning  of  the  proposition.  2.  It 
aids  us  in  discovering  what  the  subject  contains. 
3.  It  gives  to  each  element  of  the  subject  its  real  and 
proportionate  importance. 

Again,  the  orator  must  experience  in  himself  the 
effect  he  would  produce.  This  is  what  is  called  in- 
ijjdration.  Now  without  a  plan,  and  a  plan  strongly 
conceived,  one  cannot  write  or  speak  with  a  true  in- 
spiration. He  proceeds  at  hazard,  gropes  in  the  dark, 
advances  and  recedes,  continually  breaking  the  thread 
he  is  trying  to  unravel.  This  uncertain,  hesitating, 
out-of-breath  procedure  is  most  contrary  to  inspiration 


156  OFFICES  OF  Disposniox 

lind  that  continuous  movement  wliicli  should  be  aa 
one  single  expiration  from  a  powerful  chest."^ 

Other  authors  have  also  expressed  themselves 
etronglj  on  this  point.  Bautain  says :  "  lie  who 
knows  not  how  to  form  a  well-conceived,  deeply  con* 
sidered,  and  seriously  elaborated  plan  will  never 
speak  in  a  living  or  an  effective  manner.  He  may 
become  a  rhetorician^  he  will  never  be  an  orator." 

Herder  declares:  "  I  readily  forgive  all  faults  except 
those  Avhich  relate  to  disposition." 

Quintilian's  illustration  of  the  importance  of  dis- 
position is  well  known,  but  will  bear  repetition : 

If  you  cast  or  fashion  all  the  limbs  of  a  statue,  it  will  not  be 
a  statue  unless  these  limbs  are  properly  put  together;  and  if 
you  change  or  transpose  any  part  of  the  human  body  or  of  other 
animals,  though  all  other  parts  remain  in  their  due  pniportion, 
it  will  notwithstanding  be  a  monster.  Mislocated  limbs  lose  the 
u^e  of  their  wonted  exertions,  and  actions  in  confusion  are  an 
impediment  to  any  just  maneuver. 

They  are  far,  I  think,  from  being  mistaken  who  have  snid  that 
the  universe  is  maintained  by  the  order  and  symmetry  of  its 
parts,  and  that  all  would  j)erish  if  this  order  was  disturbed.  In 
like  manner  a  speech  wanting  this  quality  must  run  into  extreme 
confusion,  wandering  about  without  a  steersman,  incoherent 
with  itself,  full  of  repetitions  and  omissions,  losing  its  way,  as 
by  niglit,  in  unknown  paths,  and  without  proposing  to  itself  any 
projjcr  begiiming  or  end,  following  rather  the  guidance  of  chance 
than  reason. 

GENEIIAL    OFFICES    OF    DISPOSITIOX. 

There  are  two  principal  kinds  of  disposition,  which 
may  be  denominated  logical  and  oratorical. 

J.ogical  disposition  has  simple  reference  to  order 
and  symmetry.  Oratorical  disposition  aims  to  pro- 
duce an  effect  ui)()n  the  mind  and  the  will  of  the 
hearer.     The  former  is  governed  by  strict  rules  either 

*  Coi  densod  from  Viuet. 


LOGICAL  AND  OKATOKICAL.         157 

Of  analysis  or  syrthesis.  The  latter  determines 
whether  analysis  or  synthesis  shall  he  employed  or  a 
ci)mhination  ofhoth.  ■     i      /-, 

Lo'dcal  disposition  is  the  l.asis  of  oratorical      ()ra- 
toricS  disposition  is  not  at  liberty  to  violate  logi.tal 
principles,  hut  it  may  choose  between  different  torms 
of  lo-ical   action.     It  may  determine  whether  the 
process  shall  bo  inductive  or  deductive,  ^vl.ether  ana- 
lytic or  synthetic,  and  if  analytic,  the  point  at  which 
the   analysis   shall   commence;  whether   at  the  top 
or  at  the  bottom  of  the  scale,  whether  from  within 
or  from  without  the  subject.     Still  more,  oratorica 
disposition  determines  whether  to  exhibit  the  logical 
frame-work  of  the  discourse  in  whole  or  m  part,  or 
to  conceal  it  beneath  the  drapery  of  language  or  the 
living  organism  of  ideas. 

Exact  and  repeated  practice  m  logical  disposition 
is  an  excellent  preparation  for  oratorical  success,  but 
in  speaking  a  rigid  conformity  to  logical  forms  and 
nrinutiffi  would  chill  the  very  soul  of  eloquence.     In 
short,  logic  is  essential  to  oratory,  but  ^^j^t,„„„„„Eio. 
oratory  is  superior  to  logic.     Just  so  far 
as  10.4  convinces  the  understanding  it  prepares  the 
^vay  of  access  to  the  soul.     Oratory  seeks  to  enter 
the  very  chambers  of  the  soul,  and  to  awaken  within 
them  echoes  that  will  stir  the  will  to  action     Indeed 
the  logic  of  the  orator  should  be  that  of  the  soul 
itself,  harmonizing  not  only  with  the  action  of  the 
intellect,  but  of  the  sensibilities  and  the  wi  IL 

It  is  this  which  produces  that  continual  movement 
of  the  soul  which  Cicero  denominates  eloquence 
itself*  This  movement  begins  with  the  hearer  in  a 
Btate  of  indifference.  It  first  awakens  his  attention, 
.  Quid  aliud  est  eloqueutia  nisi  motus  animas,  continuus  .-Cickro  b. 
Okatoke. 


15S  OEATORIOAL   rROGRESS. 

tlien  conquers  liis  prejiicHces,  a?id  2)roceeds  to  enlist 
liis  sympathies,  arouse  his  feelings,  secure  the  decis- 
ion of  his  will,  and  to  demand  action.  To  commence 
and  maintain  this  movement  till  the  appropriate 
result  is  attained  is  the  object  of  oratory,  and  of  dis- 
j^osition,  as  one  of  its  most  important  auxiliaries.  To 
tliis  end  continuity  and  progress  are  both  essential. 

Oratorical  progress  has  often  been  likened  to  a  flow- 
ing stream,  whose  volume  is  continually  augmenting 
Oratorical  prog-  f^'^i^^  ^^s  tributaries.  Yinet  compares  it 
^^^^-  to   the  increasing  momentum  of  falling 

bodies  in  respect  to  intensity,  not  acceleration  of 
movement.  His  rules  for  securing  oratorical  prog- 
ress are  practically  these : 

1.  Advance  from  that  which  affects  the  under- 
standing only  to  that  which  affects  the  will. 

2.  Advance  from  abstract  to  concrete,  from  a  jpriori 
to  a  joosteriori. 

3.  Adv^ance  from  the  weaker  arorument  to  the 
stronger,  considering  that  to  be  the  stronger  which 
addresses  itself  most  powerfully  to  the  understanding 
and  will  of  the  hearer. 

Such  rules  recognize  the  legitimate  action  of  the 
mind  in  the  communication  and  reception  of  truth  as 
ever  onward,  and  forbid  its  being  turned  back  upon 
Itself  or  cut  short  in  its  progress  toward  a  just  result. 

It  is  the  office  of  disposition  in  oratory  to  arrange 
ideas  in  accordance  with  the  demands  of  our  mental 
und  moral  nature;  and  as  truth  is  adapted  to  move 
the  mind,  and  the  mind  is  constituted  to  be  moved 
by  truth,  so  an  arrangement  for  the  most  appropriate 
and  effective  a])plication  of  truth  must  always  be  con- 
bidei-ed  of  vital  impoitance  to  the  orator. 

That  this  is  not  always  an  easy  task  may  be 
iufcrred  frum  the  lan";ua<i;e  of  Theremin  : 


TJIE   TASK    OF   ARRANGEMENT.  15'^ 

In  tlie  plan  of  the  oration  as  it  is  first  presented  to  the  minn, 
the  thoughts  are  never  (seldom)  found  nh-eady  arran;Tod  in  this 
constant  progressive  flow,  hut  must  he  wrouglit  into  it.  As 
they  first  present  tliemselves  they  ai-e  hard,  hrittk',  and  sepa- 
rate particles;  the  mind  must  "seize  them,  and  hy  grinding  the?»i 
.Dce=santly  upon  each  other  crush  them,  until  friction  kindles 
the  mass  and  it  runs  like  molten  ore.  The  higher  ideas,  thrown, 
as  it  were,  into  this  solution,  take  up  the  thoughts  which  heiong 
to  them,  and  which,  now^  that  they  are  fluid,  ohey  the  mystic 
power  that  attracts  hke  to  like,  so  that  they  form  themselves 
into  a  firm  chain. 

To  attain  tlie  power  of  readily  fusing  ideas  and 
combining  tliem  for  the  highest  oratorical  effect  is  an 
object  worthy  of  the  earnest  and  diligent  endeavors 
of  the  intending  or  actual  public  speaker.  For  this 
he  should  determine  to  put  forth  zealous  and  con- 
tinued efforts. 


160     ,       ANCIENT  SYSTEMS   OF   DlSrOSl'IIOH'. 


CHAPTER  VII. 

DTSPOSinON  ArPLIED  TO  THE  PRINCIPAL  PARTS 
OF  A   DISCOURSE. 

AXCIEXT   SYSTEMS    OF    DISPOSITIOX. 

From  ancient  times  rlietoricians  have  recognized 
various  distinct  parts  of  a  discourse,  designated  ac- 
cordin^r  to  the  order  of  their  use  and  the  desio-n  of  the 
speaker.  But  neither  among  ancient  nor  modern 
"writers  has  there  been  exact  agreement  as  to  the 
number  of  distinct  parts  of  which  a  discourse  should 
be  composed.  Aristotle  enumerated  four:  introduc- 
tion, proposition,  proof,  and  conclusion.  Quintilian 
prescribed  five :  introduction,  narration,  proof,  refu- 
tation, and  conclusion.  Cicero  extended  the  enumer- 
ation to  six,  under  the  names  of  introduction,  narra- 
tion, proposition,  proof,  refutation,  and  conclusion. 
To  this  ample  list  the  more  minute  writers  and  teach- 
ers of  the  ancient  schools  added  partition,  transition, 
and  dii!;ression. 

The  greater  number  of  modern  writers  have  fol- 
lowed Cicero,  but  at  present  the  tendency  is  to  sim- 
plify disposition  by  throwing  out  parts  which  are 
Jion-essential  or  of  little  value. 

EXPLANATION    OF   TERMS 

Brief  explanations  of  tlie  terms  employed  in  the 
systems  alhided  to  will  lead  the  way  to  a  just  esti- 
mate of  their  propriety  and  value. 

The  introduction  was  desig-ned  to  bef^iin  or  intro- 
duce  the  discourse. 


EXPLANATION    OF   TEli.MS.  IGl 

The  narration^  wliicli  was  cliicfly  employed  in 
judicial  orationSj  stated  tlie  circumstances  of  tlm 
case. 

The  ])roposlt'wn  stated  what  the  speaker  designed 
to  prove. 

'^\\Q  l^artitloii  exliibited  tlie  form  and  order  of  lii.s 
arguments. 

Transition  was  the  passage  from  one  part  of  the 
discourse  to  another,  or,  practically,  the  ligament 
which  bound  each  part  to  another. 

Proof  embraced  the  testimony  and  reasoning. 

Refutation  answered  objections. 

Digression  embraced  side  remarks,  or  issues  not 
comprehended  in  any  regular  part. 

The  conclusion  ended  the  discourse. 

COMPREHENSIVE  CHARACTER  OF  THE  ARGUMENT. 

A  comparison  of  the  different  systems  of  disposi 
tion  enumerated  will  show  that  of  Aris-    „  .  ,. 

variations  ad- 

totle  to  have  been  the  germ  from  which  missibie. 
the  later  systems  were  expanded..  But  even  those 
ancient  rhetoricians  who  sought  to  reduce  everything 
to  rule,  and  to  resolve  oratory  into  a  species  of  clock- 
work, did  not  absolutely  require  every  oration  to  con- 
tain all  the  parts  they  enumerated.  Even  they  allowed 
certain  variations  in  accordance  with  circumstances. 
Hence  it  is  certainly  proper  for  us  to  inquire  to  what 
extent  in  homiletics  we  may  dispense  with  any  of 
tlie  technical  forms  of  ancient  oratory.  It  is  obvious 
that  partition,  transition,  and  digression  need  not  be 
reta'ned ;  while  the  term  argument  may  fitly  sum  up 
what  intervenes  between  the  introduction  and  the 
conclusion. 

An  argument  demands  a  proposition  in  some  form  : 
a  Btatement  if  it  relates  to  facts,  proof  if  it  is  doubted, 

11 


1G2  ARGUMENT   ALONE   ESSENTIAL. 

confirmation  if  the  proposition  is  but  partially  or 
faintly  believed,  and  refutation  if  objections  lie 
af'-ainst  it.  Hence  in  liomiletics  it  conduces  o^reatly 
to  unity  to  consider  the  whole  discussion  of  tho 
subject  of  a  discourse  under  the  single  idea  of  an 
argument,  which  as  just  explained  is  sufficiently 
comprehensive. 

Circumstances  sometimes  occur  which  limit  a  dis- 
course exclusively  to  the  argument.  Still,  as  every 
argument  must  have  both  a  beginning  and  an  end, 
so  the  discourse  which  comprises  but  that  single  part 
has  for  its  introduction  the  beginning  of  the  argu- 
ment, and  the  end  of  the  argument  for  its  conclusion. 

Strictly,  then,  it  may  be  asserted  that  the  argu- 
ment, with  or  without  a  text,  is  the  only  essential 
2:)art  of  a  discourse.  Nevertheless,  in  common  cases 
the  law  of  disposition  or  method  distributes  the  mat- 
ter of  a  discourse  or  a  sermon  into  at  least  three 
parts,  the  introduction,  the  argument,  and  the  con- 
clusion. Tliese  sev^eral  parts  will  now  be  treated  in 
their  natural  orcLer.  ; 

§  1.  The  Introduction. 

Introductions  may  be  of  two  kinds,  formal  and  in- 
formal. The  term  formal  is  here  used  in  a  good 
sense,  and  applies  simply  to  introductions  which 
appear  in  due  form  distinct  from  the  body  of  the 
discourse.  An  informal  introduction  is  an  actual 
commencement  with  the  subject  itself. 

OCCASIONS    FOR    INFORMAL. 

An  informal  introduction  is  in  ])lace  when  the 
subject  is  a  familiar  one,  and  when  the  hearers  need 
no  j)rcparation  to  enal)lc  them  t<>  understand  or  ap- 
preciate it. 


OCCASIONS  FOR   INFORMAL.  1G3 

Even  on  subjects  of  tliis  cliaracter  a  judicious 
speaker  will  commence  with  elementary  views,  and 
proceed  by  natural  gradations  to  those  more  abstruse. 
Hence,  although  omitting  an  introduction  proper,  he 
uses  introductory  matter,  or  matter  in  an  introduc- 
tory form.  In  taking  soundings  of  his  subject  he 
does   not   pluno-e   into   measureless   depths 

-*■  ^  ^  Analogies. 

at  once,  but  throuo^h  the   shallows  nearest 

?  CD 

shore  he  advances,  lengthening  his  line  by  de- 
grees until  he  measures  the  deepest  waters.  As  to 
progress  he  imitates  the  locomotive,  which  does  not 
start  off  at  full  speed,  but  rather  by  a  slow  begin 
ning  and  measured  motion  at  the  introduction  of  its 
course  gradually  attains  its  full  velocity. 

Another  class  of  circumstances  requires,  or  at  least 
frequently  justifies,  the  omission  of  any  formal  intro- 
duction, and  an  unceremonious  dash  into  the  merits 
of  the  question.  To  this  class  belong  occasions  of 
great  excitement,  in  which  both  the  attention  and 
the  feelings  of  the  audience  are  thoroughly  roused. 
Formal  introductions  at  such  times  are  not  only  use- 
less, but  injurious,  exciting  the  disgust  of  the  hearers 
and  throwing  away  the  opportunity  of  the  speaker. 

But  even  in  these  cases  the  speaker  should  so 
arrange  his  matter  that  he  may  advance  to  higher 
and  higher  results ;  otherwise,  striking  on  too  high 
a  key  he  will  be  doomed  to  descend,  and  perhaps 
fall  flat  before  reaching  his  conclusion.  Great  skill 
is  necessary  for  successful  managemeiH  in  such  cases. 

Another  occasion  for  omitting  a  formal  introduc- 
tion is  haste,  when  much  is  to  be  said  in  a  little  time. 
This  is  true  of  many  sermons,  but  of  more  exhorta- 
tions and  addresses.  Formal  introductions  in  plat- 
form addresses  are  usually  tedious  and  inopportune. 
If  employed  they  should  be  extremely  brief 


104  DESIGN   G?   AN   INTRODUCTION. 

With  reference,  however,  to  the  sermon  generally, 
as  well  as  to  an  oration,  in  ordinary  circumstances  a 
formal  introduction,  or  an  exordium  in  proper  form, 
may  be  considered  appropriate,  often  essential. 

DESIGX    OF    AX    INTRODUCTION. 

The  design  of  an  introduction  is  to  prepare  the 
mind  of  the  hearer  to  understand  and  appreciate  the 
Buhject  of  a  discourse.  The  terms  used  in  various 
languages  to  designate  it  embody  the  same  idea. 
Thus  prologue,  \\\Q2im\\g  foreword  in  the  Greek,  and 
exordium  or  heginning  in  the  Latin,  both  point  to 
the  common  necessity  which  the  human  mind  has, 
in  ordinary  circumstances,  to  be  prepared  for  new 
thoughts  and  permanent  impressions.  This  necessity 
has  its  basis  in  our  mental  constitution.  It  is  also 
supported  by  numerous  analogies  of  nature.  Thus 
the  dawn  introduces  the  day,  the  mellow  light  the 
blaze  of  tlie  sun,  the  cloud  the  storm,  the  spring  the 
summer,  and  autumn  the  winter. 

Since,  therefore,  men  have  a  natural  shrinking 
from  abruptness,  either  in  manner  or  in  speech,  and 
demand  a  certain  preparation  for  the  influence  the 
orator  hopes  to  exert  upon  them,  the  introduction 
often  becomes  a  very  important  part  of  a  discourse. 
It  is  consequently  desirable  for  the  public  speaker 
BO  to  dispose  his  thoughts  as  to  use  in  his  introduc- 
tion only  such  matter  as  is  strictly  adapted  to  its 
design.  To  say  first  what  should  be  said  last  or  in- 
termediately  is  a  serious  error. 

KINDS    AND    QUALITIKS    OF    INTKODUCTIONS. 

Hhetoricians  have  been  very  minute  in  their  treat- 
ment of  this  topic.  Whately  enumerates  five  kinds 
of  introductions  ;  namely,  the  inquisitive,  the  para- 


KINDS  AND   QUALITIES   OF    INTRODUCTIONS.        1G5 

doxical,  the  corrective,  tlie  preparatory,  and  tlie 
narrative.  He  moreover  states  that  two  or 
more  of  these  kinds  may  be  advantageously  com- 
bined. 

Other  writers  liave  desio-nated  introductions  as  ex- 
planatory,  conciliatory,  argumentative,  apologetic, 
etc.  The  truth  is  that  there  is  no  limit  to  the  va- 
riety that  good  speakers  may  employ  in  tlie  introduc- 
tions to  their  discourses.  While,  therefore,  attempts 
to  designate  by  special  terms  every  style  of  introduc- 
tion may  savor  more  of  tlie  curious  than  the  useful, 
it  is  nevertheless  highly  important  that  every  speaker 
should  seek  to  acquire  the  talent  of  preparing  intro- 
ductions characterized  by  variety  and  all  other  good 
qualities. 

Authors  have  been  very  profuse  in  their  rules  re- 
specting introductions.  Blair  and  others,  following 
Cicero,  have  urged  that  introductions  should  be, 

1.  Easy  and  natural ; 

2.  Correct,  without  the  appearance  of  artificiality  ; 

3.  Modest,  but  dignified; 

4.  Calm  in  manner;  and, 

5.  j^ot  anticipating  any  material  part  of  the  sub- 
ject. 

Claude,  with  special  reference  to  a  sermon,  pro- 
scribes, 1.  That  the  introduction  should  grow  out  of 
the  subject  and  be  in  harmony  with  it ;  and,  2.  That 
it  should  conduct  the  hearers  gradually  to  the  topic 
of  discussion.  He  further  enjoins  as  essential  quali- 
ties of  an  introduction  that  it  be,  1.  Brief;  2.  Clear; 
3.  Cool  and  grave;  4.  Engaging  and  agreeable; 
5.  Xaturally  connected  with  the  text ;  and,  C).  Sim- 
ple or  literal,  not  figurative.  The  same  author  also 
censures  the  use  of  personal  allusions  and  far-fetched 
historical  statements  in  an  introduction. 


IGG  TUE    GRAND   ESSENTIAL. 

Theremin  objects  urgently  to  long  introductions, 
especially  in  sacred  oratory.     He  says : 

Time  spent  in  merely  paving  tlie  way  for  the  idea  (of  the  dis- 
course) miglit  better  be  employed  in  the  development  of  the 
idea  itself.  In  the  second  place,  the  preliminary  statements  by 
whicli  the  oral  or  would  prepare  the  way  for  the  theme  are  often, 
as  remote  from  the  minds  of  the  hearers  as  the  theme  itself,  so  that 
he  might  just  as  well  emj)loy  that  as  to  introduce  the  former. 
In  the  third  place,  since  the  mere  desire  for  knowledge  should 
be  subordinate  to  the  moral  interest,  the  orator  can  hardly  fail 
to  interest  the  hearer  in  his  main  idea  if  he  connects  it  immedi- 
ately with  one  of  the  higher  moral  ideas,  namely,  truth,  happi- 
ness, or  duty,  Avhich  can  be  done  without  a  long  circumlocu- 
tion. 

While  some  of  the  above  rules  are  not  without  im- 
portant exceptions,  yet  most  of  them  will  prove  use- 
ful to  the  student,  who  will  in  addition  be  still  more 
profited  by  such  a  generalization  of  the  subject  as 
will  fi^uide  him  correctlv  without  burdeniiio-  Ins  mind 
with  too  many  details. 

The  one  comprehensive  quality  suggestive  of  nearly 

all   minor  good  qualities,  and  opposed  to  the  more 

common  vices  of  an  exordium,  is  pertinence. 

Pertinence,  p  .  i  r> 

the  qualit}^  of  strict  relevancy  or  litness. 
The  introduction  of  a  discourse  should  be  pertinent 
to  the  text,  pertinent  to  the  subject  and  style  of  dis- 
c^ission,  pertinent  to  the  occasion  and  its  demands, 
pertinent  to  the  speaker  and  the  audience,  and  perti- 
nent to  its  own  design.  This  controlling  idea  of  strict 
pertinency  will  sometimes  suggest  the  idea  of  stimu- 
lating curiosity,  sometimes  of  conciliating  prejudice, 
sometimes  of  nuiking  a  brief  explanation  of  the  text 
or  context,  and  so  on  through  the  endless  variety  of 
possible  introductions.  The  same  idea  will  guard 
against  prolixity,  irrelevance,  triteness,  and  other 
faults. 


MATERIALS.  1G7 


]\rATERTALS. 

The  materials  for  introductions  are  al)iin(laT»t. 
They  may  be  drawn  from  the  context,  from  a  kin(h-cd 
subject,  from  the  importance  of  the  sul)ject  itself, 
from  an  opposite  subject  by  contrast,  or  from  the 
Burrounding  circumstances  of  speaker  or  hearers. 
The  chief  difficulty  is  to  select  rightly,  and  skillfully 
adapt  the  thought  chosen  to  the  object  in  view. 

As  to  style,  an  introduction  should  never  fail  to  be 
perspicuous,  so  that  every  hearer  may  comprehend  it. 
Unity  in  an  introduction  requires  that  it  embrace 
but  one  leading  thought,  and  usually  excludes  divis 
ions.  The  same  principle,  when  applied  to  the 
whole  discourse,  demands  that  the  introduction  blend 
harmoniously  with  the  discussion,  and  be  so  naturally 
and  skillfully  joined  to  the  argument  that  it  may 
tend  directly  to  the  same  result. 

ORDER    OF    PREPARATION. 

It  has  lono;  been  tauo:ht,  that  althouo-h  the  first  to 
be  used,  the  introduction  is  the  last  part  of  an  ora- 
tion or  sermon  to  be  prepared.  There  may  be  cases 
in  which  this  course  will  secure  the  best  result,  but 
in  common  practice  it  is  of  more  than  doubtful  pro- 
priety. To  say  the  least,  it  is  unnatural.  A  better 
rule  is,  "Everything  in  its  own  order."  The  course 
of  thought  which  leads  the  mind  of  the  speaker  to  his 
Bu])ject  will  usually  be  the  best  for  his  hearers.  He 
Bhould  certaiidy  claim  the  right  of  revision,  improve- 
ment, and  even  of  reconstruction,  to  the  last.  But  if 
in  commencing  the  arrangement  of  a  discourse  the 
mind,  as  it  often  will,  should  seize  at  once  upon  the 
appropriate  initiatory  matter,  it  is  best  to  consider 


1G8  ORDER   OF   PREPARATION. 

the  introduction  provided  for,  and  advance  witli  a 
firm  tread  to  tlie  argument. 

A  still  greater  error  is  that  of  regarding  an  intro- 
introduetiona     ductiou  as  somctliing  apart  from  the  dis« 

should  be  spe-  .ir.!  i  t*      l 

ciai.  course  itseli,  to  be  put  on  or  taken  ott  at 

pleasure.  From  this  mistaken  view  arose  the  prac- 
tice of  preparing  introductions  of  various  kinds  in 
advance,  from  which  selections  might  be  made  and 
used  from  time  to  time.  The  absurdity  of  this  prac- 
tice was  illustrated  long  ago  by  the  custom  of  those 
small  sculptors  who  keep  lieads  ready  made,  to  be 
fitted  on  to  different  bodies  as  their  piece-work  statu- 
ary may  be  constructed. 

Every  discourse  should  have  its  own  introduction, 
and  on  different  occasions  the  same  discourse  may 
require  to  be  differently  prefaced. 

The  reader  should  bear  in  mind  that  this  subject  is 
here  treated  under  the  head  of  disposition,  and  that 
the  present  work  in  no  case  recommends  detailed 
composition  in  words  until  the  whole  thought-work 
of  the  discourse  is  planned.  That  being  done,  there 
appears  no  valid  objection  to  the  subsequent  compo- 
sition of  the  entire  discourse  in  the  appropriate  order 
of  its  parts. 

The  objection  of  Cicero,  repeated  by  various  writ- 
ers on  the  subject  from  his  day  to  the  present,  against 
composing  the  introduction  prior  to  the  argument,  is 
equally  valid  against  the  composition  of  any  *rt 
before  the  plan  of  the  whole  is  arranged. 

Nothing  tends  more  to  weakness  of  structure,  ver- 
bosity of  language,  and  incfiiciency  of  result  than  word- 
composition  in  advance  of  well-digested  thought-com- 
position, toward  which  the  act  of  disposition  largely 
contributes. 


confused  employment  of  terms.         1 09 

§  2.  The  Argument. 

As  now  to  be  considered,  the  arguineiit  is  the  body 
or  principal  part  of  a  discourse — tliat  to  whicli  the 
introduction  leads  and  which  tlie  conclusion  folk  vvs. 
Jn  cases  where  formal  introductions  and  conclusic  ns_, 
howe^  er  brief,  are  omitted,  it  is  the  discourse  itself. 

CONFUSED    EMPLOYMENT    OF    TERMS. 

In  the  treatment  of  this  subject  great  diversity, 
and  even  confusion,  appears  among  writers  on  homi- 
letics.  Claude,  and  those  wdio  have  expanded  his 
system,  seemed  to  have  overlooked  the  difference 
between  disposition  and  division.  Mistaking  the 
latter  for  the  former,  the  less  for  the  greater,  they 
have  treated  largely  of  the  division  of  sermons,  and 
with  equal  impropriety  they  have  confounded  the 
classification  of  sermons  both  with  division  and  the 
various  modes  of  treatment.  Witness  an  extract 
from  Sturtevant,  whose  work,  entitled  the  Preacher's 
Manual,  is  a  voluminous  commentary  on  Claude's 
Essay : 

Different  Methods  of  Division. — The  various  kinds  of  di- 
vision to  which  I  shall  have  occasion  to  advert  I  will  now  pre- 
sent to  you.  They  are  textual  or  topical.  The  textual  are  such 
as  fall  into,  1.  The  natural  Mnd  of  division.  2.  The  accommo- 
dational.  3.  The  exjwsitory.  4.  The  distributive.  5.  The 
regular.  6,  The  interrogative.  7.  The  observational.  8.  The 
propositional.  9.  That  of  continued  apjylication.  The  topical 
kinds  of  division  are  extremely  numerous. 

.Reference  is  here  made  to  the  twenty-seven  topics 
of  Claude,  which  correspond  in  design  with  the 
twenty-eight  Zoci  communes,  or  commonplaces  ot 
Aristotle.     Intermiuo-led  with   his  treatment  of  his 


170  IMPEKFECT   SCHEMES. 

niultitiidinous  kinds  of  division,  tliis  autlior  speaks  of 
" propositional  discourses"  and  "descriptive  dis- 
courses." Other  authors  speak  of  textual  discourses 
and  topical  discourses ;  as  though  the  mere  form  of 
division  were  any  just  basis  for  the  classification  of 
discourses. 

The  Rev.  Daniel  Moore,  "  in  order  to  guard  against 
disorderly  sermonizing,"  enumerates  witliout  refer- 
ence to  division  "  ten  methods  of  discussion :"  1.  By 
direct  illustration.  2.  By  implication.  3.  Observa- 
tion. 4.  Confirmation.  5.  The  ar^-umentative  meth- 
od.  6.  By  the  didactic  method.  7.  Investigation. 
8.  Perpetual  application.  9.  Antithesis  or  contrast. 
10.  By  a  method  partly  discussional  and  partly 
hortatory. 

Although  presenting  very  just  views  on  most  sub- 
jects, this  author  seems  to  have  no  just  conception  of 
a  systematic  classification  of  sermons.  He  treats  as 
supplemental  topics  of  "  Expository  preaching," 
"Sermons  to  children,"  "Sermons  for  charitable 
occasions,"  and  "  Open-air  preaching,"  showing  that 
he  has  no  place  for  them  in  his  classification. 

Another  class  of  writers,  for  example,  Gresley  in 
England,  followed  by  Bipley  in  Kew  England,  have 
taken  the  opposite  but  equally  unphilosophical  course 
of  dividing  all  sermons  into  two  classes,  namely, 
text-sermons  and  subject-sermons.  The  basis  of  tliis 
distinction  is  nothing  more  nor  less  than  the  difter- 
ence  between  textual  and  topical  division.  Its 
absurdity  is  seen  in  the  implied  supposition  that  a 
text-sermon  may  be  without  a  subject  and  a  subject- 
sermon  without  a  text,  whereas  every  proper  sermr*^ 
has  both  a  text  and  a  subject. 


TEXT   AND   SUBJECT.  ITl 


PROPER    RELATIONS    OF   THE    TEXT    AND    SUI5JECT. 

To  reduce  tins  whole  matter  to  an  intelligible  and 
6ysteiiiatic  form,  let  attention  be  first  directed  to  the 
difference  between  the  text  and  the  theme  of  a  ser- 
mon. The  text  should  always  contain  the  specific 
theme  of  any  sermon  based  upon  it.  But  most  texts 
contain  more  themes  than  one,  and  the  preacher 
should  determine  which  particular  theme  contained 
in  the  text  or  suggested  by  it  he  will  treat  in  any 
particular  sermon. 

Thus  the  text,  ''  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life," 
(John  iii,  16,)  contains  various  important  themes. 
Some  of  them  may  be  thus  stated : 

a.  God's  great  love  for  the  world. 

h.  God's  gift  of  his  only  begotten  Son  to  save 
sinners. 

c.  God's  gift  of  eternal  life  through  the  Son  of  his 
love. 

d.  The  perishing  condition  of  the  w^orld  without  a 
Saviour. 

e.  The  necessity  of  faith  in  Christ  as  a  means  ol 
salvation. 

JN^ow  whichever  of  these  or  of  other  topics  con- 
tained in  the  text  is  selected  by  the  preacher  for  any 
given  occasion,  becomes  the  theme  or  subject  of  his 
discourse.  To  that  specific  subject  his  introduction 
should  lead,  and  his  treatment  or  discussion  of  that 
subject  becomes  the  argument  of  his  sermon.  In  the 
case  of  an  expository  discourse,  in  which  he  seeks  to 
give  an  exegesis  of  all  that  the  text  contains,  his  sub- 
ject should  be  stated  in  a  generalization  so  broad  as 
to  include  all  the  minor  topics.    For  other  objects,  a 


172  TABULAR   VIEW. 

generalization  of  a  more  specific  character,  usually 
bringing  out  some  one  of  the  minor  topics,  will  be  in 
place.  But  whatever  be  the  subject  and  design  ot 
the  discourse  should  be  clearly  apprehended  from  the 
beginning  of  one's  preparation. 

From  the  different  classes  of  subjects  and  the  cor- 
responding designs  of  sermons,  arise  certain  differ- 
ent kinds  of  discussion  or  modes  of  treatment.  Each 
of  these  kinds  of  discussion  may  sometimes  require  a 
division  of  the  subject,  while  at  other  times  the  sub- 
ject may  be  more  satisfactorily  discussed  without  any 
formal  division.  If  division  is  thought  desirable, 
choice  may  be  made  between  textual  and  topical,  in 
each  of  which  one  of  several  practicable  kinds  may  be 
found  preferable.  To  guard  against  misconception 
in  the  use  of  terms  that  have  been  so  often  and  so 
long  employed  without  a  just  perception  of  their 
relations  to  each  other  the  followino;  taljular  mew  is 
introduced : 

TEXTS  OF  SCRIPTURE  involve 
The  Subjects  of  Sermons. 
IN  THE  ARGUMENT,  or  development  of  tlie  subject, 

kinds  of  discussion,  f  V  S^:?^':^^^^^^^:, 


Subjects  may  have  various  or 


2.  Observational. 

3.  Propositioiial. 


modes  of  treatment ;         (^  ^^  Applicatory. 
fl.  Textual^ 
\\.  Natural, 
(2.  Analytical, 
^3.  Synthetical 

Either  KIND  OF  DISCUSSION  may  be  con-  j  :f'rp    .    , 
dno.t.nd  1.^    ''nr  wiMlnllt.^  T)i.riRin)i.  ^  ^.  Jopicao, 


ducted  bj  (or  without)  Dicision. 


1.)  B^'  analysis, 

2.)         relations, 

o.)         illustration, 

4.)         exhibition  of  motives, 

5.)         statement  of  proofs. 


Whatever  form  of  sermon  is  thus  produced  may  be 
classified,  not   according  to  the  mode  of  treatment 


THE    SERMON   AS   A   WHOLE.  173 

Adopted  or  tlie  style  of  division  employed,  but  accord- 
ing to  the  subject  and  design  of  the  discourse  as  a 
whole.     Thus  sermons  maybe  classified  as  1.  Exposi 
tovy,     2.    Hortatory.      3.    Doctrinal.      4.    Practical. 
5.  Miscellaneous. 

From  the  above  it  will  be  seen  that  modes  of 
treatment  are  subordinate  to  subjects,  and  styles  of 
division  are  subordinate  to  modes  of  treatment ;  while 
the  classification  of  sermons  rises  hiii^iier  than  all 
these,  and  is  controlled  by  a  combined  view  of  their 
subject  and  design. 

The  following  is  a  tabulated  view  of  the  sermon  as 
a  whole,  showing  the  mutual  relation  of  all  its  parts  : 

The   SERMON   embraces 

The  TEXT,  The  INTRODUCTION,  The  ARGUMENT,  and  the 
CONCLUSION. 

Tjie  INTRODUCTION  leads  from  the  text  to  the  argument. 

The  ARGUMENT  develops  the  subject  by  discussion,  often  facili- 
tated by  division. 

The  argument  is  supplemented,  applied,  or  followed  by 

The  CONCLUSION. 

The  distribution  of  matter,  Avith  reference  to  its 
adaptation  to  the  several  parts,  is  the  task  of  disposi- 
tion. Tlie  office  of  disposition,  .as  applied  to  the 
argument,  is  to  determine  on  the  kind  of  discussion 
and  the  style  of  division  that  may  be  most  appro- 
priately employed. 

To  promote  facility  in  deciding  on  these  points, 
some  further  considerations  will  be  presented  in  ref- 
erence to  the  nature  and  importance  of  the  argument 
of  a  discourse.  It  should  be  borne  in  mind  that  the 
term  argument,  in  a  rhetorical  sense,  is  generic, 
embracing  the  idea  of  logical  argument  as  a  species. 
\yhately  says:  "The  art  of  inventing  and  arranging 
(disposing)  arguments  is  the  immediate  and  j)roper 


174  MODES   OF    DISCUSSIOX. 

province  of  rlietoric,  and  of  that  alone.     The  business 
of  logic  is  to  judge  of  arguments,  not  to  invent  them." 

DIFFEREXT  MODES   OF   DISCUSSION  DISTINGUISHED. 

Khetorical  address  always  contemphites  ijifluenee 
upon  the  mind  of  the  hearers.     A  clear 

Essential  object.  .  ,     ,  n     i         •     n 

conception  oi  the  nature  oi  the  iniiuence 
to  be  produced  is  a  prime  essential  to  the  mind  uf 
the  speaker.  Kext  to  that  is  a  knowledge  of  the 
means  best  adapted  to  produce  the  influence  desired. 
Vagueness  in  conceiving  of  an  explicit  object  for  any 
sermon  will  lead  to  looseness  of  construction  and 
inefficiency  of  result.  Dullness  in  the  invention,  and 
unskillfulness  in  the  disposition  of  materials,  conduce 
to  a  similar  end.  Preachers  should,  therefore,  accus- 
tom themselves  to  see  the  end  from  the  beginning 
of  their  seruions,  and  to  make  all  their  preparations 
converge  to  a  given  point,  and  that  point  the  im- 
pression of  truth  or  duty  on  the  minds  of  their 
hearers. 

"With  reference  to  the  ancient  division  of  oratory 
into  three  kinds,  deliberative,  judicial,  and  demon- 
strative, Aristotle  showed  that  each  kind  had  its 
specific  end.  He  said :  "  That  of  the  statesman  is 
utility ;  that  of  the  pleader,  justice  ;  whereas  (/lori/ 
occupies  almost  solely  the  wide  field  of  demonstra- 
tion or  panegyric." 

When  now  we  consider  the  end  of  the  Gospel 
ministry  to  rise  higher  than  all  these  secular  ends, 
and  to  contemplate  nothing  less  than  the  salvation 
of  the  souls  of  men,  we  perceive  the  ultimate  object 
at  which  every  sermon  should  aim.  But  as  there 
are  various  steps  intermediate  to  the  attainment  of 
this  ultimate  object,  the  preacher  may  primarily  con- 
template either  the  declaration  and  illustration  of  tho 


NATUKE   OF  THE    TREACHER'S    WORK.  175 

truth  of  revelation,  or  tlie  persuasion  of  men  to  its 
experience  and  practice ;  or,  indeed,  such  a  combina- 
tion of  declaration,  ilhistration,  and  persuasion  as 
may  result  most  favorably  in  the  immediate  or  ulti- 
mate welfare  of  his  hearers. 

The  preacher's  work  differs  from  that  of  the  secular 
orator,  or  that  of  the  mere  rhetorician,  in  that  he  is  fur- 
nished authoritatively  with  the  burden  of  his  message. 
Having,  then,  his  message  given  him  in  the  word  proper 
of  God,  his  primary  task  may  be  announced  ™^''^' 
as  that  of  explanation^  designed  to  make  plain  to  his 
hearers  the  truth  of  revelation.  The  field  covered 
by  explanation  is  very  broad.  As  treated  in  a  recent 
practical  work  on  rhetoric,  it  includes  narration, 
description,  analysis,  exemplification,  comparison,  and 
contrast.  In  homiletics  it  is  cpiite  as  well  to  con- 
fine the  term  explanation  to  its  direct  and  primary 
signification,  and  according  to  established  custom 
introduce,  as  the  preacher's  second  task,  observation. 
Observation  is  employed  as  a  means  of  illustrating 
truths  which  are  obvious  or  familiar,  but  which 
nevertheless  need  to  be  presented  in  new  combina- 
tions and  for  special  objects. 

Again,  many  of  the  truths  which  the  preacher  has 
to  announce  are  controverted,  and  he  has  to  demon- 
Btrate  them  by  reasoning  and  testimony.  Hence,  as 
all  formal  reasoning  demands  a  proposition  and 
proofs,  we  have  as  another  kind  of  discussion  the 
^ropositional.  Finally,  as  in  preaching  nothing 
avails  which  is  not  brought  home  to  the  conscience 
and  life  of  the  hearers,  a  fourth  form  of  discussion 
arises,  which  is  called  the  applicatory ^  or  that  of  con- 
tinued application. 

Which  of  these  kinds  of  discussion  should  be  em« 
ployed  in  a  sermon  may  be  determined  in  view  of, 


ITG  MODES   OF    TREATMENT. 

1.  Tlie  nature  of  tlie  subject. 

2.  Tlie  character  of  the  audience. 

3.  The  special  design  of  the  discourse. 

In  reference  to  the  first  point  it  is  obvious  that 
obscure  and  difficult  subjects  require  explanation, 
and  also  that  many  plain  subjects  need  to  be  made 
plainer  and  more  familiar  by  means  of  observation. 

Again,  if  the  subject  be  involved  in  doubt  or  con- 
troversy, it  may  often  be  most  appropriately  dis- 
cussed under  the  logical  form  of  proposition  and 
proof,  while  subjects  of  a  deeply-affecting  and  praC' 
tical  character  are  suited  to  progressive  oi  continued 
application. 

Again,  a  subject  that  would  demand  explanation 
or  proof  before  one  audience,  may  be  adapted  to  the 
most  direct  application  when  presented  to  another. 
Finally,  sermons  on  the  same  subject  and  to  the 
same  audience  may  differ  greatly  in  their  design. 
For  instance,  it  would  be  pi-oper  to  treat  before  any 
congregation  the  subject  of  faith  in  a  series  of  dis- 
courses on  the  following  themes,  adapted  to  call  out 
in  turn  the  four  principal  kinds  of  discussion : 

1.  The  nature  of  faith. 

2.  The  happy  influence  of  faith  on  the  Christian 
life. 

3.  The  reasonableness  of  faith  as  a  condition  of 
salvation. 

4.  The  duty  and  necessity  of  believing. 

It  is  not  necessary  that  the  several  kinds  of  dish 
cussion  be  kept  strictly  separate  from  each  otlier^ 
nor  is  it  asserted  that  they  cover  every  form  of  rhe- 
torical development.  It  is  sufficient  to  present  them 
as  the  leading  practical  modes  of  treatuient.  and  to 
illustrate  them  severally  in  ordex'. 


EXPLANATORY.  177 


EXPLAXATORY    DISCUSSIOX. 

The  term  explanatory  is  preferred  in  tliis  conneetion 
to  explicatorii^  as  used  bj  Claude  and  Yinet,  and  to 
expository^  as  employed  by  some  others.  Both  tltese 
terms  are  too  limited  in  their  sio-niiication  for  "generic 
ase.  The  first,  according  to  its  etymology,  (L.  ex- 
jylicare^)  signifies  unfolding  that  which  is  bound 
together  or  intricate.  Expository,  from  exponere^  to 
lay  out,  applies  by  specific  use  to  laying  out  or  ex- 
pounding the  meaning  of  the  Scriptures.  The  term 
explanatory  includes  both  these  meanings,  and  still 
more.  It  indicates  not  only  the  design  of  making 
plain  the  word  of  Grod,  but  also  the  various  subjects 
appropriately  related  to  it. 

Direct  explanation  is  specially  applicable  to  difii' 
cult  texts  and  to  doctrines,  both  of  which  need  to  be 
placed  before  the  minds  of  the  people  in  all  the  light 
and  plainness  of  the  truth. 

In  treating  easy  texts  a  sufi^cient  exposition  may 
often  be  given  in  the  introduction,  but  in  many  pas- 
sages of  the  Bible  there  is  a  deep  meaning  which  can 
only  be  broiiglit  out  by  full  and  explicit  presentation 
after  long  and  careful  study.  No  preacher  will  wish 
to  be  constantly  reiterating  familiar  truths,  but  rather 
will  often  desire  to  make  plain  to  *his  hearers  the 
"  deep  things  of  God." 

For  this  object  patient  investigation,  and  industri- 
ous labor  to  interpret  correctly  and  express  worthily 
"the  mind  of  the  Spirit,"  will  need  to  be  the  rule  of 
his  ministerial  life. 

A  few  cautions  will  be  appropriate  as  to  the  fj*ame 
of  mind  with  which  we  should  approach  tlie  expla- 
nation of  the  Scriptures. 

1.  Wc  should  avoid  magnifying  difiiculties,  lest  we 
12 


178  MODES   OF   EXrr.ANATIOX. 

discourage  our  licarers  and  make  tliem  dread  rather 
tlian  love  the  study  of  tlie  word  of  God. 

2.  AVe  should  equally  avoid  overlooking  or  slight- 
ing difficulties,  but  should  fairly  state  and  candiil}' 
explain  those  that  we  attempt  to  treat. 

3.  AVe  should  not  pretend  to  discover  new  and  rare 
meanings  in  every  text  that  we  endeavor  to  expound, 
lest  we  seem  to  be  aiming  at  a  display  of  our  learn- 
ing ur  ingenuity. 

Rather,  we  should  devoutly  and  reverently  take  tlie 
divine  word  as  we  find  it,  and  by  modest  but  earnest 
and  prayerful  efforts  strive  to  bring  its  utmost,  or  at 
least  its  most  important  meaning  to  the  understand 
ing  and  hearts  of  our  hearers. 

DEriNlTlON. 

The  first  subject  of  explanation  in  a  text  is  its 
terms.  These  should  be  defined  and  illustrated  as 
modestly  and  pertinently  as  possible.  It  is  desirable 
to  av^oid  any  parade  of  etymological  lore  in  the  pul- 
pit, although  it  may  be  sometimes  necessary  to  state 
briefly  the  derivation  of  words,  or  their  precise  mean- 
ing in  the  origin. al.  As  a  general  rule,  it  is  better  to 
illustrate  their  signification  by  reference  to  their  uses 
in  Scri})ture  and  common  language. 

Fi'om  the  explanation  of  terms  we  proceed  to  tliat 
of  things,  or  the  subject  of  discourse.  Sometimes  "a 
sid)ject  may  be  approached  negatively,  by  showing 
what  it  is  not,  or  by  removing  erroneous  conceptions 
with  reference  to  it. 

I*r()p()sing  to  treat  a  subject  affirmatively,  the 
preacher  has  at  his  command  either  direct  statement 
or  the  various  resources  of  division ;  for  details  of 
which,  with  illustrative  examples,  the  reader  is  le- 
ferred  to  the  ensuing  chapter. 


DESCRIPTION.  170 

In  explanatory  discourse,  the  object  being  to  inform 
and  instruct,  it  is  essentially  important  to  secure  the 
attention  of  tlie  minds  addressed.  This  must  be  done 
by  the  presentation  of  agreeable  images  in  a  pleasing 
order 

NARRATION". 

Events  are  explained  by  narration,  which  is  a  con- 
tinuous statement  of  facts,  real  or  imagined,  either  in 
the  order  of  time  or  of  cause  and  effect.  Not  only 
events,  but  many  abstract  and  spiritual  subjects,  may 
be  treated  in  conformity  with  the  laws  of  succession 
or  of  causal  sequence. 


DESCRIPTION. 

Description  is  another  form  of  explanation  in  which 
subjects  are  represented  under  the  relations  of  space. 
Material  objects  exist  in  space,  and  are  therefore 
the  subjects  of  direct  description.  An  example 
may  be  quoted  from  Psalm  xlviii,  2  :  "  Beautiful  for 
situation,  the  joy  of  the  whole  earth,  is  mount  Zion, 
on  the  sides  of  the  north."  Spiritual  subjects  may 
be  conceived  of  under  relations  analogous  to  those 
of  space.  Thus  the  Revelator,  portraying  the  future 
glory  of  the  redeemed  Church,  says :  "  I  John  saw 
the  holy  city,  new  Jerusalem,  coming  down  from 
God  .out  of  heaven,  prepared  as  a  bride  adorned 
for  her  husband." 

It  is  essential  in  description  that  the  view  presented 
DC  continuous.     The  principle  of  iuxtaposi- 

,.  ,  ^,        ^  ^  /    ^x        •  Continuity 

tion  must  govern  the  arrangement  ot  topics. 

That  is,  topics  must  be  described  in  the  order  of  their 

connection,  and  the  point  of  commencement  should  be 

taken  with  reference  to  continuous  and  instructive 

progression. 


ISO  EXEMrLIFICATlOX. 

In  order  to  a  vivid  description  the  speaker  mnst 
liave  before  liis  mind  a  clear  conception 

Vivid  conception.        r>      ^  t    •  ^  iiit  -n 

01  the  object  he  wonid  denneate.  JLs- 
peciallj  is  it  important  to  all  who  wonld  succeed  in 
portraying  abstract  snbjects  clearly  before  the  mind? 
of  others,  first  to  array  them  with  great  clearness  of 
outline  before  their  own  mental  view. 


EXEMPLIFICATION. 

Exemplification  is  another  process  of  explanation 
by  which  a  whole  theme  is  represented  through  some 
one  of  its  parts  as  an  example.  Exemplification  con- 
ducts the  hearer  from  the  known  to  the  nnknown, 
and  enables  liim  by  easy  advances  to  reach  high  and 
definite  conceptions  of  very  difiicult  or  abstruse  sub 
jects.  In  this  w^ay  general  truths  are  made  familial 
by  reference  to  particular  truths  already  comprehend 
ed,  and  the  great  laws  of  nature  and  providence  b;) 
instances  of  every-day  observation. 

Skill  and  good  taste  should  always  be  manifest  in 
tlie  selection  of  examples,  so  that  hearers  may  be  af 
the  same  time  interested  and  instructed. 

Historical  examples  are  of  great  value  in  exempli- 
fying the  character  and  results  of  human  actions. 

The  parables  of  our  Lord  illustrate  nearly  every 
principle  tauglit  in  the  present  chapter.  Desiring  to 
explain  to  his  disciples  the  principles  of  trutU  and 
righteousness,  the  mysteries  of  the  kingdom  of  heaven, 
he  taught  them  in  parables.  lie  thus  embodied  in 
liis  explanatory  discourses  definition,  narration,  de- 
scription, and  exemplification. 

Explanatory  discussion  may  sometimes  be  appro- 
priately blended  with  propositional.  For  instance, 
the  preacher  may  explain  an  entire  paragraph  or 
cliapter,  and  after  due  attention  to  the  terms  and 


OBSERVATIONAL    DISCUSSION.  ISl 

minor  details,  may  appropriately  condense  into  one 
or  more  propositions  the  principal  teachings  of  the 
passage. 

While  explanatory  treatment  is  specially  adapted 
to  expository  disconrse,  it  may  also  be  fitly  employed 
in  doctrinal  and  practical  sermons.  For  example,  a 
preacher  selects  the  doctrine  of  Christian  perfection, 
or  that  of  the  atonement,  as  his  theme  in  a  congrega- 
tion where  the  doctrines  are  theoretically  received 
but  imperfectly  understood.  It  is  obvious  that  ex- 
planation would  be  his  principal  task. 

Again,  he  may  think  it  proper  to  discuss  the  duty 
of  brotherly  love  in  a  congregation  where  no  one 
doubts  the  obligation  or  the  importance  of  that  duty, 
but  where  many  fail  rightly  to  comprehend  the  na- 
ture and  the  special  application  of  it.  In  this  case 
equally  his  task  is  that  of  explanation,  and  to  that 
the  argument  or  bod}^  of  his  discourse  should  be  de- 
voted. 

Where  the  different  kinds  of  discussion  are  more  or 
less  combined,  that  which  predominates  w^ill  govern 
the  classification. 

OBSERVATIONAL    DISCUSSION. 

The  observational  mode  of  treatment  was  largely 
and  prominently  developed  by  Claude,  and  since  his 
day  has  been  extensively  practiced  by  English  and 
American  preachers.  His  hints  respecting  it  are 
practically  these : 

Observational  discussion  is  applicable  to, 

1.  Clear  texts,  which  do  not  require  explanation ; 
that  is,  in  its  proper  sense  of  having  difiiculties  or 
obscurities  removed. 

2.  Historical  subjects. 

3.  Observations    may   be    appropriately   mingled 


182  RULES   AND    EXAMPLES. 

with  cxplaTiations.     In  tliat  case  explanations  have 
precedence. 

4.  Observations  should  be  theological  or  reliii:ioii5, 
as  opposed  to  the  merely  historical,  critical,  or  phil- 
osophical. 

5.  They  should  neither  be  scholastic  nor  common- 
place, but  dignified,  urbane,  and  adapted  to  the  com- 
prehension of  the  people. 

6.  They  should  not  be  dry,  spiritless,  or  formal. 
The  last  three  remarks  are  equally  applicable  to 

every  other  style  of  treatment. 

As  an  examj^le  of  observational  discussion  upon  a 
plain  text,  the  following  outline  plan  is  adduced 
from  Beddome : 

Text.     Acts  ix,  14:  Saul,  Saul,  why  persecutest  tliou  me? 
Subject.     SauVs  Auakening. 

I.  It  is  the  general  character  of  unconverted  men  to  he  of  u 
persecuting  spirit. 

II.  Christ  has  liis  eye  upon  persecutors. 

III.  The  kindness  or  injury  done  to  liis  people  Christ  considers 
done  to  himself. 

IV.  Christ's  call  to  the  persecutor  was  to  convince  him  of  sin 
as  the  first  step  to  conversion. 

V.  The  calls  of  Oirist  are  earnest  and  particular-  "Saul 
Saul  ?" 

VI.  Christ  condescends  to  reason  witli  Saul:  "Why  persecut- 
est thou  ?"  etc. 

This  style  of  discussion  admits  of  a  greater  enumer- 
ation of  particulars  than  any  other,  and  yet  it  needs 
to  bo  guarded  by  careful  attention  to  the  following 
rules : 

1.  Let  the  a])plicati()n  of  the  several  observations 
to  the  subject  in  hand  be  obvious. 

2.  Let  them  have  unity  and  converge  to  a  given 
point,  80  as  to  make  a  forcible  impression. 


HISTORICAL    SUBJECTS.  l83 

()bs''*vatlonal  treatment  unskillfully  employed  l)e- 
cumes  puerile;  used  with  discretion  and  ingenuity  it 
oecomes  liigldy  interesting.  The  undivided  essay 
Btyle  of  many  modern  sermons  is  an  abuse,  or  at  best 
a  poorly  managed  excess  of  observational  discussion. 
It  rambles  hither  and  thither,  having  no  apparent 
object  in  view,  and  accomplishing  nothing  beyond 
the  stringing  together  of  an  indefinite  number  of 
inorganic  miscellanies.  No  small  ridicule  has  been 
expended  upon  those  punctilious  old  preachers  who 
occasionally  reached  their  fifty-sixthly,  and  in  one 
case,  it  is  said,  even  his  one  hundred  and  seventy- 
sixthly;  but  even  their  error,  if  they  maintained  a 
logical  connection  of  ideas,  was  not  more  gross  than 
that  of  ignoring  connection  altogether.  Let  those 
who  treat  subjects  observationally  beware  of  rambling 
and  incoherence. 

Another  example  is  subjoined  to  illustrate  the 
application  of  this  kind  of  discussion  to  historical 
subjects. 

The  aim  of  the  preacher  in  all  such  plans  should 
be  to  eliminate  principles  of  truth  and  deduce  prac- 
tical admonitions  from  each  prominent  fact  in  the 
course  of  the  history. 


Text.  1  Kings  xv,  34:  And  lie  did  evil  in  the  siglit  of  the 
Lord,  and  walked  in  the  way  of  Jeroboam,  and  in  his  sin  where- 
"Rith  he  made  Israel  to  sin. 

SUBJECT.     The  Power  and  Consequences  of  Ec'd  Example, 

IxTiionucTiox.     The  early  history  of  Jeroboam. 

Observation  1.  His  political  success  was  followed  by  an 
ambition  to  perpetuate  his  sovereignty.  Possessed  c  f  tliis  be 
became  unscrupulous.  Cliap.  xii,  20. 

2.  He  made  a  plan  to  subvert  the  religion  of  his  country.  He 
set  up  idolatrous  establishments,  and  induced  a  compliance  of 
the  people  with  his  iniquity,  xii,  2Y-33. 


184  rKOPOSITIOXAL   DISCL'SSION. 

3  He  encountered  fearful  r'.'bukes  fit  the  hand  of  tlie  Lord, 
xiii,  1-6;  xiv,  7-16. 

4.  He  at  lenijjth  died  in  defeat  by  providential  visitation. 
2  Chron.  xiii,  15-20.  Also  within  a  year  his  son  and  family 
were  slain  by  one  who  had  followed  his  own  idolatrous  example. 

5.  Notwithstanding  these  terrible  judgments  his  example  waa 
followed  by  the  kings  of  Israel  (including  Baasha)  for  two  cen- 
turies and  a  half,  until  the  sins  of  the  nation  had  provoked  God 
to  utterly  overthrow  and  scatter  so  corru[)t  and  rebflliuus  u 
people. 

Coxci.usiox.  The  danger  and  responsibility  of  persons  m 
authority.  The  ruinous  and  endless  consequences  of  causing 
others  to  sin. 

rKOrOSTTIOXAL    DISCUSSION. 

This  mode  of  treatment  requires  the  princiytal 
truths  of  the  text  or  subject  to  be  stated  iu  the  form 
of  one  or  more  propositions  for  demonstration.  It 
appeals  to  the  reasoning  faculties  of  an  audience,  and 
demands  connected  argumentation  from  the  speaker. 
It  applies  especially  to  the  refutation  of  errors,  the 
establishment  of  truth,  the  confirmation  of  faith,  and 
the  proof  and  enforcement  of  duties.  It  involves  the 
■or    ^  .  ♦«  riffht  use  of  all  the  material  of  loo-ic.     It 

K«efcrence  to         o  o 

logic.  emplo^^s  every  species  of  evidence,  whether 

of  testimony,  of  experience,  of  authority,  of  probabil- 
ity, or  of  analogy.  It  addresses  every  form  of  motive. 
The  theory  of  argumentation  is  so  fully  developed 
in  works  on  logic  and  rhetoric  as  not  to  require 
minute  statement  here.  It  may  be  well,  however, 
to  observe  that  in  all  our  pulpit  reasonings  we 
should  aim  to  be  models  of  candor,  never  attem])t- 
ing  to  pass  oif  ibr  sound  arguments  those  which 
are  weak  or  B})Ccious.  A  prime  requisite  in  this 
kind  of  discussion  is  clearness  of  staicmcnt.  Prop- 
ositions should  be  brief  and  tranei^arent,  seldom 
if  ever  couched  in  loni;;  or  involved  sentences.     An 


EXAMPLES.  185 

old  maxim  relating  to  this  subject  deserves  to  be 
held  in  perpetual  remembrance.  State  your  propo- 
tiition  dearly  and  prove  \t  powerfully ;  then  you  will 
be  prepared  to  persuade  impressively. 

Example  of  treatment  with  a  single  proposition  : 

Text.  Psa.  xiv,  1 :  The  fool  luitli  said  iu  liis  heart,  There  is 
no  Govl. 

Subject.     The  Absurdity  of  Atlieism. 
That  atheism  is  absurd  is  i)roved, 

1.  By  its  assertion  that  creation  is  witliout  a  cause. 

2.  By  its  contradiction  of  the  universal  consciousness  of  men. 

3.  By  its  being  the  utterance  only  of  the  heart  (not  the  judg- 
ment) even  of  fools. 

An  example  of  two  consecutive  propositions  from 
Claude : 

Text.  Bom.  viii,  13:  For  if  ye  live  after  the  flesh,  ye  shall 
die:  but  if  ye  through  the  Spirit  do  mortify  the  deeds  of  tho 
body,  ye  shall  live. 

Subject.     The  Death  and  Life  of  the  Soul. 

I.  The  damnation  of  sinners  is  inevitable. 

II.  A  life  formed  by  the  Spirit  of  holiness  cannot  fail  to  issue 
in  eternal  happiness. 

Sometimes  this  kind  of  discussion  calls  out  a  reo-u- 

o 

lar  series  of  propositions,  each  successive  member  of 
the  series  bearing  more  and  moi^e  forcibly  upon  the 
point  to  which  it  is  designed  tu  carry  the  hearer's 
eonvictions.  The  following  is  an  example  from  Rev. 
J,  Parsons,  an  English  preacher  of  celebrity  : 

Text.  Luke  xvi,  27-31 :  Dialogue  between  the  rich  man  and 
A.braham. 

Subject.     The  Claimfi  of  Revealed  Truth. 

Inteoductiox.  The  narrative  applied  to  an  illustration  of  our 
futr.re  ntate. 

T.  There  exists  a  revelation  from  God,  designed  for  the  guid- 
ance and  salvation  of  man. 

JI.  This  revelation  is  fully  qualified  to  accomplish  tlie  purpose 
for  which  it  was  given. 


Non-essentials. 


ISG  RHETORICAL    RULES. 

ITT.  On  tlie  rejection  -of  revelation  it  is  n(»t  to  be  ex;iert,ed 
tliat  any  supernatural  visitations  would  produce  a  saving  ini- 
I^ression  on  the  heart. 

TV.  The  rejection  of  divine  revelation  is  the  cause  of  future 
condemnation  and  misery. 

In  this  style  of  treatment  it  is  not  necessary  to 
notify  your  hearers  in  advance  of  the 
object  contemplated  in  your  discussion. 
You  may  argue  inductively,  and  state  your  result 
at  the  conclusion  of  your  argument.  Such  a  result 
would  be  eminently  proper  where  prejudices  would 
be  excited  by  a  premature  announcement  of  youi 
proposition.  jS'either  is  it  essential  to  number  your 
arguments  and  state  them  in  a  formal  manner. 
Nevertheless,  it  is  essential  to  arrange  them  properly 
as  well  as  state  them  clearly,  since  the  force  of 
reasoning  depends  hardly  less  on  the  order  than  on 
the  matter  of  proofs. 

The  rules  of  rhetoricians  on  this  subject  usuall;y 
make  tlie  following  points: 

1.  Avoid  blending  arguments  that  are  distinct  in 
their  nature. 

2.  Let  aro:uments  of  different  de2:rees  of  streufrtli 
advance  in  the  order  of  climax. 

3.  Display  clearly  and  distinctly  arguments  that 
are  strong  and  conclusive ;  those  that  aro  doubtful 
may  run  into  one  another  for  mutual  support. 

4.  Do  not  extend  arguments  too  far,  nor  multiply 
them  too  mucli. 

Day,  in  his  Elements  of  Rhetoric,  states  the  prin- 
ciples involved  in  the  subject  in  terms  specially 
worthy  of  attenticm  : 

The  arran;i;ement  of  arfjuments  depends  mainly  on  two  prin- 
ciples. The  first  respects  the  state  of  mind  addressed.  The 
second  respects  the  dependence  of  proofs  on  one  another. 


ARRANGEMENT  OF  ARGUMENT.        187 

In  reference  to  the  first,  if  tliere  be  already  a  state  of  beliet, 
•ind  the  object  of  the  discourse  is  to  confirm  and  strenf^tlien  it, 
then  tlie  weaker  arguments  will  generally  need  to  be  placed  first 
and  tlie  stronger  ones  last. 

If  there  be  an  opposing  belief  to  be  set  aside  it  will  be  better 
to  advance  the  stronger  first,  in  order  to  overthrow  oppositicm 
at  once.  The  weaker  may  follow,  which  may  serve  to  confirm, 
though  they  would  be  of  no  avail  in  the  first  assault.  In  order 
to  leave,  however,  a  strong  impression,  some  of  the  stronger 
should  be  reserved  to  the  close,  or,  what  is  equivalent,  the  argu- 
ments recapitulated  in  the  reverse  order. 

In  reference  to  the  second  principle,  some  proofs  are  explained 
by  others,  which  nuist  be  previously  exhibited  in  order  to  the 
fnll  effect  of  the  reasoning.  Soiue  proofs  presuppose  others. 
Some  have  great  weight  if  preceded  by  certain  others,  and  are 
of  little  moment  unless  preceded  by  them. 

This  ])rinciple  requires,  in  the  first  place,  that  analytic  proofs 
precede  all  others;  in  the  second  place,  that  arguments  of  ante- 
cedent probability  precede  examples  and  signs. 

It  is  quite  possible  to  lessen  the  popular  estimation 
of  prepositional  discussion  by  technical  formalities  or 
by  excessive  use.  Nevertheless,  its  intrinsic  value  is 
verj^  great. 

AYhen  Paul,  though  a  prisoner,  stood  before  Felix 
and  reasoned  of  righteousness,  temperance,  and  judg- 
ment to  come,  Felix  trembled.  Let  tliere  be  more 
tliorough  and  solid  reasoning  in  our  pulpits  of  the 
present  day  on  the  great  and  impressive  themes  of 
the  Gospel,  and  fewer  pretty  orations,  popular  essays, 
and  commonplace  exhortations,  and  more  sinners 
will  be  convinced  and  made  to  tremble  and  bow  be- 
fore the  majesty  of  truth. 

Al'FLlCATORY    DISCUSSION. 

This  is  one  of  the  most  important  forms  of  pulpil 
address,  and  that  for  which  much  of  the  preceding 
instruction  is  preparatory.     "The  distinctive  agency 


188  APPLia\TORY   DISCUSSION 

of  the  orator,"  says  Theremin,  "  consists  in  giving  a 
powerful  impulse  and  diioction  to  the  mind,  and  he 
is  not  equal  to  this  unless  the  goal  to  which  he 
would  direct  them  is  plainly  in  his  eye,  and  nnless  he 
earnestly  desires  to  reach  it  himself." 

If  this  be  the  characteristic  of  oratory,  as  dis- 
tinguished from  poetry  and  all  those  branches  of  litera- 
ture which  merely  aim  to  please  or  to  entertain,  it  is 
emphatically  true  of  preaching,  which,  more  than 
any  other  branch  of  oratory,  demands  positive  influ- 
ence, both  moral  and  spiritual,  as  its  result. 

An  explanation  may  make  a  truth  very  intelli- 
gible, an  observation  may  sliow^  it  to  be  interesting 
and  important,  a  well-argued  proposition  may  dem- 
onstrate it  beyond  controversy,  and  yet  a  special 
application  maj-  be  necessary  to  bring  it  home  to  the 
heart  and  conscience  of  the  hearer.  Explanation 
may  exhibit  the  learning  or  good  understanding  of  the 
preacher ;  observation  may  indicate  his  wisdom  and 
argumentation  his  talent;  but  without  close  and 
direct  address  he  will  make  but  a  poor 

Direct  address.  t        n      i  ^  •  <•  •  i»      r^i      •      • 

and  leeble  manifestation  ot  Christian 
feeling.  Iso  sermon  can  be  expected  to  answer 
any  high  religious  end  without  direct  address  in 
some  form. 

Sermons  constructed  rigidly  on  either  of  the  fore- 
going modes  of  treatment  should  make  their  applica- 
tion in  the  conclusion.  Perorations  require  api)lica- 
tory  address  throughout.  But  there  is  oftentimes 
dringer  of  failure  in  withholding  the  application  of 
truth  too  long.  Its  edge  may  be  blunted  by  suspense, 
and  its  glowing,  burning  power  may  cool  off  with 
delay.  AVhat  is  ])crhaps  worse,  if  the  a})plication  is 
habitually  reserved  for  the  conclusion,  wary  hearers, 
to  whom  severe  truth  is  unacceptable,  also  form  the 


AS   A   LEADING   IDEA.  189 

habit  of  evading  its  power.  It  is  tlie  office  of  emo- 
tion as  well  as  of  judgment  to  induce  decisions  of  the 
will ;  and  as  mental  acts  are  closely  related  to  each 
other,  if  not  concurrent,  the  preacher  must  ever  be  on. 
the  alert  for  the  golden  nioment  of  persuasion. 

Whatever  mode  of  treatment  predominates  in  a 
well-planned  discourse  may  frequently  require  to 
have  direct  address  intermingled  with  it,  a)id  tlie  skill 
of  the  preacher  is  indicated  by  his  capacity  to  inter- 
blend  it  in  fitting  proportions.  Applicatory  discussion 
fuses  readily  with  each  of  the  other  kinds.  For  ex 
ample,  when  we  explain  the  meaning  of  a  given  text, 
how  natural  and  appropriate  to  apply,  at  least  briefly 
or  by  inference,  that  meaning  to  the  condition  and 
immediate  duties  of  our  hearers.  When  we  make  an 
observation  upon  Scripture  truth,  or  upon  man's  rela- 
tions, as  indicated  by  the  word  of  God,  how  fitting  is 
it  also  to  apply  the  moral  lesson  to  personal  obliga- 
tion and  the  circumstances  which  surround  us.  Again, 
when  we  prove  a  Scripture  doctrine  or  duty,  how 
essential  is  it  to  show  its  application  to  the  daily  life 
of  our  hearers,  and  not  to  leave  them  to  vague  infer- 
ences or  unguided  conjectures. 

But  in  addition  to  these  uses  of  direct  address,  there 
are  many  cases  in  which  it  should  predominate — 
should  itself  take  the  lead,  and  employ  explanation, 
observation,  and  argumentation,  one  or  all,  as  sub- 
Bidiaries.  Such  is  generally  the  case  in  hortatory  ser- 
mons. 

The  Bible  abounds  in  direct  address.  It  sjjecially 
and  repeatedly  addresses  persons,  characters,  Churches, 
communities,  and  nations.  It  therefore  becomes  the 
preacher  often  to  take  up  the  word  of  God  in  this 
form,  and  to  echo  it  in  the  name  and  authority  of  the 
divine  Master  to  the  hearts  and  consciences  of  men. 


lUO  EXAMPLE. 

Important  TliG  coiitiiuiccl  application  of  Cliristian  truth 
object.  -g  Q^^^  ^j.'  ^j^g  noblest  results  to  wliicli  a 
pi-(\a(*lier  can  hope  to  attain.  It  inv^olves  engao;ing 
both  the  attention  and  the  feelings  of  an  audience 
from  the  tirst,  and  maintaining  an  increasing  interest 
in  tlie  subject  to  the  last. 

AVhoevcr  can  thus  brins:  the  truth  into  livino;  con- 
tact  with  the  souls  of  men  may  be  sure  that  it  will 
perform  its  own  office  upon  them. 

To  encourage  practice  in  applicatory  discussion  a 
plain  example  is  subjoined. 

Text.  Acts  xvii,  30:  But  now  coramfindcth  all  men  eveiy 
where  to  repent. 

Subject.     The  Duti/  of  Bepentance. 

I.  The  present  audience  is  inchided  in  this  command.  "  All 
men  every  where." 

IT.  The  duty  of  repentance  is  to  every  one  of  ns  essential  to 
salvation.     God  commands  it  in  this  and  other  Scri()tures. 

III.  The  imperative  duty  of  every  sinner  is  to  repent  "now." 

This  example  shows  that  applicatory  address  may 
appropriately  assume  the  form  of  a  series  of  observa 
tions  or  propositions  in  which  the  first  makes  a  direct 
appeal  to  the  hearer,  and  each  succeeding  one  presses 
that  appeal  with  augmented  force. 

But  it  is  not  limited  to  any  set  forms.  Indeed,  it 
may  often  be  accomplished  almost  unconsciously  to 
the  hearer.  In  numerous  cases  this  is  the  better  w^ay, 
since  many  hearei's  shrink  away  from  the  form  of  di- 
rect address.     Hence  the  i)reacher  should 

Hum  needed.  .  ....  ,      ,. 

seek  to  interest  men  m  rengious  truth  tor 
the  truth's  sake,  even  though  they  are  not  interested 
ill  i-eligiun  for  its  intrinsic  importance  or  in  view  of 
their  own  welfare. 

Such  persons  may  often  be  led  gently  along  toward 
the  cross,  and  by  degrees  they  may  be  prepared  for  all 


GENEEALITIES   POWERLESS.  IIU 

tlic  soleniiiities  of  direct  appeal  with  reference  to  life, 
deatli,  the  judgment,  and  eternity.  A  skillful  prcac.-h- 
er,  contemplating  this  style  of  address,  Avill  always 
Beek  to  have  the  way  duly  prepared  for  it,  whether  in 
one  or  many  discourses. 

The  Lack  of  such  a  preparation  will  sometimes  neu- 
tralize  the  influence  of  a  sermon  which  would  have 
been  at  the  appropriate  moment  greatly  efficacious 
for  good. 

While,  therefore,  the  great  necessity  of  direct  ap- 
plication is  urged,  its  skillful  use  should  be  deemed 
equally  important.  The  gentle  shower  prepares  the 
way  for  the  heavy  rain.  So  the  preacher,  from  indi- 
rect and  informal  applications  of  truth,  should  rise 
gradually  to  the  point  where,  if  necessary,  his  hearers 
will  welcome  the  driving  storm,  and  not  be  startled 
witli  even  the  rushing  tempest. 

The  style  of  discussion  now  commended  rejects 
vague  generalities;  for,  as  Jeremy  Taylor  says,  "gen- 
erals not  explicated  do  fill  people's  heads  with  empty 
notions,  and  their  mouths  with  perpetual  unintelligi- 
ble talk,  but  their  hearts  remain  empty  and  them- 
selves are  not  edified."  Hence  the  preacher  who 
would  apply  his  subject  must  be  specific,  and  often 
minute,  in  detail.  He  should  seek  the  golden  mean 
between  vulgarity  and  an  affected  indifference  to  the 
common  realities  of  life.  Like  the  apostle,  he  should 
use  great  plainness  of  speech,  and  yet  he  should  care- 
fully maintain  both  the  dignity  of  his  subject  and  of 
Lis  office. 

In  all  circumstances  let  him  avoid  personalities. 
To  quote  again  from  Bishop  Taylor  in  his  advice  to 
his  clergy :  "In  the  reproof  of  sin  be  as  particular  as 
you  please,  and  spare  no  man's  sin,  but  meddle  with 
no  manV  person ;  neither  name  any  man,  nor  siguify 


192  THE   TIMP:S   demand    riKECTNESS. 

him,  nor  cause  liim  to  be  suspected.  He  that  docth 
otherwise  maketh  his  sermon  a  libel,  and  the  ministry 
of  repentance  an  instrument  of  revenge,  and  in  so 
doing  he  shall  exasperate  the  man,  but  never  amend 
tlie  sinner." 

For  lack  of  that  just  combination  of  skillfulness 
and  faithfulness  which  the  preaching  of  the  Gospel 
requires,  the  pulpit  has  been  rendered  comparatively 
powerless  during  whole  ages  of  its  history.  For  suc- 
cessive centuries  it  was  shackled  with  scholastic  forms, 
trite  in  subject  and  wearisome  in  manner.  The  re- 
action against  forms  and  enumerated  points  has  not 
unfrequently  degenerated  into  irrelevance  and  feeble- 
ness. With  dull  and  pointless  preaching  religion  has 
invariably  declined ;  while  reformations  have  ever 
followed  a  direct  and  pungent  utterance  of  evangel- 
ical truth. 

Indeed,  directness  in  preaching  is  the  only  just  ex- 
ponent of  evangelical  doctrine  or  of  true  religious  feel- 
ing. This  quality  of  preaching  was  specially  charac- 
teristic of  the  Wesleyan  reformation,  and  during  the 
last  hundred  years  it  has  become  widely  diffused 
throughout  Protestant  Christendom.  Breaking  over 
the  hoary  restraints  of  scholasticism,  it  has  disturbed 
the  torpor  of  spiritual  death,  and  roused  the  world  to 
a  new  religious  activity. 

The  age  in  Avhich  we  live,  more  than  any  preced- 
ing one,  demands  direct  address  on  religious  subjects^ 
In  the  bustle  and  excitements  of  the  present  day,  and 
especially  in  our  own  country,  men  have  neither  timo 
nor  disposition  for  vague  hints  or  round-about  com- 
munications on  any  subject,  and  especially  on  a  sub- 
ject to  which,  though  they  perceive  its  importance, 
tliey  have  a  natural  and  habitual  disinclination.  Con- 
Bcijuently  the  American  preacher  especially  has  need 


THE   TIMES   DEMAND    DIRECTNESS.  103 

to  study  botli  directness  of  thought  and  of  "utterance 
in  order  reasonably  to  cherish  the  most  distant  hope 
of  success.^' 

Some  there  maj^  he,  even  in  tliese  times,  who  go 
throngli  a  certain  routine  of  pulpit  and  pastoral  serv- 
icu  without  even  sufficiently  waking  up  to  think  wliat 
their  responsil)ilities  do  most  demand  ;  others  content 
themselves  with  preparing  brilliant  essays  ^^od's  message 
and  fine  orations  for  pulpit  delivery;  but  ^^  ^^i^^c*^- 
the  true  preacher  must  feel  that  he  has  a  message 
from  God  to  the  souls  of  the  people,  and  must  be 
studious  of  the  most  effective  manner  of  its  pre- 
sentation. "Whatever  his  particular  subject  may  be, 
he  will  not  feel  that  his  work  with  it  is  done  until 
he  has  in  such  a  manner  applied  it  to  the  people  as 
to  alarm  their  fears,  quicken  their  hopes,  excite  their 
devotions,  and  prompt  their  religious  efforts. 

In  this  great  work  he  will  find  tliat  however  much 
the  mind  may  be  enlightened  and  the  judgment  regu- 
lated in  other  ways,  the  persuasion  of  direct  address 
must  be  employed  to  control  the  will  and  the  affec- 
tions. Indeed,  the  superiority  of  persuasion  li.as  been 
conceded  in  all  ao^es.  The  ancients  reo-arded  it  as 
embodying  so  nearly  the  whole  of  the  orator's  work 
that  they  defined  oratory  to  be  the  art  of  persuasion. 

Certainly  its  application  to  Christianity  does  not 
detract  from  this  its  essential  feature.  True  Chris- 
tian ministers  in  all  ages  can  say  with  the  apostle, 

*  Vinet  "well  says  :  "  The  use  of  the  allocutive  form,  or  that  of  direct 
fiddriss  to  the  hearers,  is  a  means  of  retaining  the  direct  style.  Without 
this  a  discourse  is  not  a  discourse,  but  a  book.  The  use  of  tliis  form 
compels  us  constantly  to  recur  to  the  direct  style,  which  is  the  truly  pow- 
erful, truly  oratorical  style.  For  two  reasons  I  commend  this  i'orw. : 
first,  because  the  constant  use  of  it  will  make  you  almost  sure  of  attain- 
ing the  direct  style,  which  is  so  rare  and  so  difficult ;  next,  because  in 
discourse  properly  so  called  it  is  the  only  true  form,  and  whatever  ia 
Aidse  is  feeble." — iSM/mer'i  Travdatiov^  p.  451. 

13 


19tt  CIIRISTIAX    TERSUASION. 

"  Knowinn:   therefore  tlie   terrors    of  the   Lord,   we 
])ersiiade  men."" 

AVliat  a  vast  and  important  field  opens  before  them 
Thcfieidofper-  ^^r  this  work  of  persuasion !  The  son- 
euaaion.  sciouce,  the  Will,  tlio  aiFections,  and  the 

passions  of  men  are  the  legitimate  objects  of  their  ud 
dress.  They  may  by  a  right  use  of  the  material  giv- 
en them  arouse  fear  and  inspire  hope,  they  may  ex- 
cite love  to  God  and  Christ  and  men.  They  may 
excite  the  highest  and  noblest  joys,  and  promote  with 
in  the  souls  of  their  fellow-mortals  every  Christiau 
grace  and  virtue. 

To  such  a  glorious  work  the  truths  of  the  Gospel 
are  perfectly  adapted.  They  are  sufficient  for  all  the 
varying  circumstances,  wants,  trials,  hopes  and  fears, 
sympathies  and  responsibilities  of  men. 

But  in  order  to  use  them  with  due  efi'ect,  a  deep 
and  heartfelt  experience  in  the  things  of  God  is  es- 
sential to  the  Christian  minister.  This  alone  enables 
liim  to  speak,  as  the  common  phrase  has  it,  ''''from  the 
heart  to  the  heart."  Scarcely  less  does  a  minister 
need,  as  a  means  of  successful  direct  address,  a  large 
practical  acquaintance  with  mankind.  AVithout  it 
iie  will  be  in  danger  of  perpetual  mistake.  He  needs 
not  only  to  study  his  own  heart,  as  did  Massillon,  but 
to  study  his  congregation  and  the  community  in 
which  he  lives,  their  modes  of  thought,  feeling,  excuse, 
and  temptation. 

With  these  prerequisites  he  may  undertake  often, 
and  in  all  its  forms,  the  applicator}^  treatment  of  tlio 
various  appropriate  themes  of  his  ministry. 


NATURE   AND    IMrORTANCE   OF   PRAXIS.         196 


CHAPTER   VIII. 

HOMILETICAL  PRAXIS   ON  THE  ARGUMENT. 

NATURE  AND  IMPORTANCE  OF  PRAXIS. 

Students  in  lioiniletics  slioiild  not  content  them- 
selves with  merely  comprehending  a  correct  theory 
for  the  construction  of  sermons.  Tliey  should  make 
themselves  familiar  by  repeated  practice  with  tlie  va- 
rious kinds  of  discussion,  and  also  with  the  styles  of 
division  which  logicians  and  orators  liave  elaborated 
as  a  means  of  developing  and  impressing  truth. 

Praxis  for  this  object,  as  in  mathematical  studies, 
is  to  be  commended  as  an  excellent  mental  discipline, 
and  if  extended  over  a  variety  of  forms  and  contin- 
ued for  a  sufficient  length  of  time  will  secure  to  tlie 
intending  preacher  a  facility  of  invention  and  dis- 
position which  will  be  an  invaluable  aid  to  him  in 
the  composition  of  sermons. 

A  lack  of  the  necessary  instruction  and  drill  at  this 
point  has  caused  many  well-meaning  men  to  be  mis- 
erably dependent  on  others  for  the  plans  of  their  ser- 
mons. It  is  this  which  has  created  a  demand  for 
books  of  skeletons,  and  has  caused  thousands  of 
])reachers  to  content  themselves  with  being  mere 
copyists,  not  to  say  plagiarists,  when  they  ought  to 
have  been  both  independent  and  progressive  in  their 
capacity  of  sermonizing. 

The  object  of  the  present  chapter  is  to  furnish  an 
outline  of  example  and  practice  from  which  a  student 
may  acquire  a  correct  knowledge  of  the  principles 
mvol^ed  in  practical  disposition,  and  may  thus  be 


19G  IMrORTANCE    DF    PKAXIS. 

enabled  to  employ  technical  forms  correctly  when  it 
is  desirable  to  use  them,  and  also  to  know  when  to 
dispense  with  them  to  advantage. 

It  is  a  blind  prejudice  that  would  enjoin  a  total 
rejection  of  forms  because  forms  have  been  abused  ; 
Proper  use  of  ^'^^^  ^^  ^^  ^  ^^^^^  sorvility  that  will  ensjHve 
forms.  itself  to  forius  for  forms'  sake.     A  good 

mechanic  needs  to  kn^w  tlie  use  of  every  tool  belong- 
ing to  his  craft,  and  yet  H  is  possible  that  the  best 
mechanics  will  use  the  fewest  implements.  So  every 
one  in  the  Gospel  ministry  desiring  to  become  a 
workman  that  needeth  not  to  be  ashamed  should  en- 
deavor to  acquaint  himself  with  all  the  agencies  that 
have  contributed  to  excellence  in  preaching,  that  he 
may  employ  them  readily  whenever  they  may  sub- 
serve a  good  purpose,  or  lay  them  aside  gracefully 
whenever  he  can  attain  a  better  result  without 
them.* 

In  practical  sermonizing  the  process  of  invention 
in  outline,  as  heretofore  described,  is  first  in  order,  as 
a  means  of  ascertaining  the  fruitfulness  of  a  subject 
and  the  most  available  lines  of  thought.  Next  in 
order,  and  the  first  legitimate  work  of  disposition,  is 

*  To  corroborate  the  position  taken  in  this  chapter,  and  ilhistrate  tlie 
importance  of  homiletical  praxis,  the  following  extract  is  condensed  and 
copied  from  Vinct's  remarks  on  Self-culture  with  reference  to  di'<posi- 
tion : 

"  To  attain  to  the  best  possible,  more  and  better  practice  and  experi- 
ence arc  necessary.  Practice  should  be  accompanied  by  and  should 
provoke  meditation  ;  we  should  give  thought  to  our  modes  of  procedure, 
remark  our  faults,  turn  them  to  our  advantage,  interrogate  our  intellect- 
ual conscience. 

"  I  would  say  to  those  who  have  time,  Be  not  vain  of  a  foolish  rapid- 
ity. Do  again  what  you  have  done,  liegard  a  rirst  effort  only  as  a  trial 
of  your  strength,  a  rough  draft  of  what  you  have  in  hand.  By  one 
trial  atler  another  see  how  you  may  better  arrange,  better  fuse  together 
the  different  elements  of  your  work. 

"Finally,  study  models;  analyze  their  method;  endeavor  to  nvol 
them.     On  the  same  bubjects  compare  models  with  models." 


IMPORTANCE   OF   GENERALIZATION.  197 


GENERALIZATION. 

Sir  AYilliam  Hamilton  defines  generalizativ^n  as 
"  the  process  of  evolving  the  general  or  one  out  (>f  the 
mdividual  and  manifold." 

In  homiletics  it  is  the  deduction  of  a  specific  theme 
from  a  text  of  Scripture.  In  its  broadest  sense,  and 
generally  for  the  purpose  of  exposition,  it  seeks  the 
meanino;  of  the  text  as  a  whole.  Disreo-ardins;  for 
the  time  those  differences  which  may  exist  in  the  ele- 
ments of  a  passage,  it  proceeds  to  group  together  all  its 
essential  ideas,  and  to  condense  them  into  a  compre- 
liensive  form  of  statement  denominated  a  categorical 
or  direct  proposition.  For  the  pui'pose  of  deducing 
specific  themes  adapted  to  topical  preaching  minor 
generalizations  may  be  made,  as  shown  on  page  lYl, 
chapter  vii. 

INTothing  is  so  indispensable  to  unity  as  this  prac- 
tice of  generalization.  If  attended  to  in  Essential  to 
its  proper  order  it  prescribes  the  just  limits  '^^^^ 
of  a  discourse,  and  often  suggests  its  most  appropriate 
mode  of  treatment.  If  omitted,  then  the  preparation 
is  likely  to  become  vague,  and  generalization  will 
with  difiiculty  be  applied  afterward.  In  the  neglect 
of  this  simple  but  fundamental  principle,  thousands 
of  so-called  sermons  have  been  preached,  of  which  it 
w^ould  puzzle  both  preacher  and  hearers  to  name  the 
exact  subject. 

It  is  therefore  recommended  as  an  invariable  rule 
to  employ  generalization  upon  the  text  as  a  primary 
process  of  disposition,  and  as  a  means  of  fixing  upou 
tiie  precise  subject  of  the  sermon  ])roposed. 


198  DIVISION. 

DIVISION. 

When  tlie  subject  is  determined  upon,  and  tlie  kind 
^f  discussion  cliosen,  tlie  next  step  in  order  is  analy- 
sis, which  is  practically  equivalent  to  division. 

As  heretofore  explained,  disposition  arranges  the 
whole  matter  of  a  sermon  from  the  introduction  to 
the  conclusion.  Division  is  applied  in  the  construc- 
tion and  disposition  of  the  argument. 

Partition,  as  used  by  the  ancients,  was  the  formal 
statement  of  division,  in  which  sense  there  is  no 
longer  any  use  for  the  term.  Some  modern  writers 
have  sou2:ht  to  assio-n  it  to  an  office  coordinate  with 
division,  in  the  idea  that  division  separates  a  theme 
into  similar  parts  and  partition  into  constituent  parts. 
In  other  words,  they  would  have  division  divide  and 
partition  subdivide.  This  is  to  maintain  a  distinction 
without  an  essential  difference.  It  is  better  to  say 
that  division  both  divides  and  subdivides.  Hence  in 
this  work,  division  will  be  treated  as  a  single  topic, 
and  if  the  term  partition  be  used  it  will  be  as  a 
synonym  of  division. 

Division  for  rhetorical  purposes  is  practically  a 
Amodeofdef-  systciuatic  luodc  of  definition.  It  shows 
inition.  ^-jg  ^yiiat  belongs  to  a  subject  by  bringing 

into  distinct  view  its  several  elements.  The  process 
of  division  is  exactly  opposite  to  that  of  generaliza- 
tion. Generalization  disregards  the  differences  be- 
tween individual  parts  or  elements,  and  embraces 
only  the  properties  they  have  in  common.  Division 
resolves  the  generalization  into  individual  parts,  and 
Bets  forth  their  respective  differences. 

As  we  know  things  or  subjects  only  by  the  concep- 
tions we  form  of  them,  we  can  of  course  only  define 
them  by  the   statement   of  those   conceptions.     To 


IMPORTANCE  OF  ANALYSIS.  199 

iefine  anytliing,  therefore,  is  to  give  in  analysis  the 
conception  we  have  of  it.  A\^e  thus  enable  others  to 
form  similar  conceptions,  and  this  is  the  process  of 
instruction. 

Logic  teaches  that  a  conception  cannot  be  conveyed 
or  transferred  from  one  mind  to  another  as  a  whole. 
Hence  the  necessity  of  such  an  analysis  as  will  ex- 
hibit in  the  most  striking  manner  the  essential  resem- 
blances and  differences  of  the  included  parts.  It  is 
the  w^ork  of  all  instructors  so  to  plan  and  exhibit 
analyses  of  their  subjects  as  to  engage  the  attention 
and  aid  the  comprehension  of  learners.  Instruction 
is  often  rendered  more  complete  by  reversing  the 
process  after  the  conception  is  properly  transferred, 
and  by  synthesis  enabling  the  learner  to  gather  up 
the  elements  into  a  whole,  and  remember  them  in  the 
form  of  the  original  generalization. 

The  inverse  processes  of  generalization  and  division 
may  be  illustrated  by  a  simple  logical  scheme,  which 
may  be  applied  to  any  subject  and  extended  almost 
indefinitely. 

GENERALIZATION. 

This  and  that  particular,    This  or  tliat  particular.    Tliis  or  tiiat  particular.    Individual 

whether  whether  whetlier 

IVJiife,  lied,  or  Blac/-,      .     Ilai^d  or  Soft,        Summer,  F(tll,orWinter,Variety. 


13  comprehended  in  the  one  idea  of  a 

TREE.  GENUS. 

DIVISION. 

A  TREE  GENUS 

may  be  either 


White,  lied,  or  Bldrk.        Hard  or  Soft.      Summer,  Fall, or  Winter.    Variety. 
^'^\^Tl'indB'oak"''^        '^i'wnds'M:'^        This  or  that  Individual.       Individuals 

Thus  it  will  be  seen  that  generalization  traces  affin- 
ities downward  or  inward  to  a  common  center,  while 


200  RULES   OF   DIVISION. 

division  from  a  common  center  traces  cliff(3renee» 
outward. 

It  is  not  within  the  design  of  this  volume  to  give 
minute  instruction  in  methodology.  The  author 
must  therefore  content  himself  with  recommending 
students  to  make  themselves  very  familiar  with  its 
processes  as  taught  by  logicians  and  applied  in  the 
systematic  classification  of  the  various  sciences  and 
branches  of  human  knowledge.  Not  that  it  is  desir- 
able to  introduce  its  technicalities  into  homile^ics, 
but  that  it  is  verj^  important  fur  the  homiletical  stu- 
dent to  profit  by  the  mental  discipline  to  be  derived 
from  this  study,  and  by  the  nice  distinctions  it  will 
enable  him  to  make. 

The  following  rules  of  division  are  specially  appro- 
priate to  the  construction  of  sermons. 

RULES    OF    DIVISTOX. 

1.  Let  the  theme  to  be  divided  be  single,  and  let 
but  a  single  principle  of  division  be  followed. 

2.  Employ  that  2)rinciple  of  division  which  is  best 
adapted  to  the  special  design  of  the  address. 

3.  Let  the  divisions  be  few  in  number,  and  ex- 
pressed with  clearness  and  brevity. 

4.  Nevertheless,  the  divisions  of  a  subject  should 
be  comprehensive,  and  if  practicable  exhaustive,  that 
is,  embracing  parts  which  equal  the  whole. 

5.  Divisions  should  be  coordinate,  that  is,  of  the 
Bame  rank  or  class,  avoiding  the  confusion  of  particu- 
lars with  generals  or  species  with  genera ;  for  example, 
oaks  and  elms  with  trees,  roses  with  flowers,  etc. 

6.  Divisions  should  be  well  arranged ;  not  always 
in  the  same  order,  but  always  in  correspondence  to 
each  other,  and  with  a  view  to  mutual  dependence 
and  support. 


PRACTICAL    DIVISION.  20.1. 

The  following  may  be  stated  as  tlie  leading  prin- 
ciples of  arrangenient : 

1.)  The  order  of  nature,  including  time,  contiguity, 
progress,  etc. 

2.)  The  order  of  climax,  and  occasionally  anticlimax. 

3.)  The  order  of  augmenting  force. 

Departures  from  these  principles  invariably  tend 
to  confuse  thought  and  weaken  expression. 

In  homiletics  two  leading  styles  of  division  are 
recoernized,    the    textual    and    the    topical. 

AT  1  1         T  np  T    .  1      .  T^o  kinds. 

Authors  have  greatly  dinered  m  then-  treat- 
ment of  these  branches  of  division,  and  as  a  conse- 
quence many  persons  have  failed  to  comprehend 
their  mutual  relations,  if  not  the  true  character  of 
both.  Th«  object  will  now  be  to  exhibit  briefly  the 
true  character  and  the  proper  uses  of  each. 

§  1.  Textual  Division". 

Textual  division  resolves  the  words  of  a  text  into 
the  principal  heads  of  discourse.  It  regards  the  text 
itself  as  the  theme  of  the  sermon.  It  employs  gen- 
eralization chiefly  as  a  means  of  reducing  the  theme 
to  its  briefest  form  of  statement. 

While  in  topical  division  the  subject  is  divided^ 
in  textual  the  elements  of  division  are  furnished  in 
the  words  of  Scripture  found  in  the  text,  or  their 
equivalents. 

Many  reject  this  style  of  division  on  account  of  its 
limplicity,  and  yet  it  is  often  beautiful  in  its 
application,  and  more  than  any  other  adapted 
to  aid  in  the  lucid  declaration  of  the  truth  of  God. 
It  is  specially  applicable  to  texts  containing  precepts, 
commands,  promises,  warnings,  and  facts ;  also,  to 
exposition. 

Textual  division  is  not  limited  to  any  set  number 


202  EXAMPLES. 

of  forms,  and  yet  there  are  tliree  principal  forma 
which  are  found  to  comprehend  all  the  most  import- 
ant examples.  They  are,  1.  That  of  the  natural 
order;  2.  That  of  analysis;  3.  That  of  synthesis. 
For  the  sake  of  hrevity  they  may  be  denominated, 

1.  Textual  Natural.  2.  Textual  Analytical. 
3.  Textual  Synthetical. 

I.  Tlie  Natural  Order  of  textual  division  suits 
those  texts  in  which  distinctions  of  ideas  already 
e^ist,  and  require  only  to  be  noted. 

EXAMPLES. 

Text.  Rom.xii,  12.    Subject.  Qualities  of  Christian  Cliaracter. 
I.  Rejoicing  in  hope. 

II.  Patient  in  tribulation. 

IIL  Continuing  instant  in  prayer. 

Text.     1  Cor.  xiii,  13.     Subject.     The  Abiding  Graces. 
L  Faith. 
IL  IIoi)e. 
in.  Charity. 

Text.    James  iv,  2,  3.     Subject.    The  Stnility  of  our  Prayers. 

I.  We  liave  not,  because  we  ask  not. 

II.  We  ask  and  receive  not,  because  we  ask  amiss. 

BOUKDALOUE. 

Text.    1  Jolm  ii,  10.     Subject.    The  Elements  of  Worldliness, 
I.  The  hist  of  the  flesh. 

II.  The  hist  of  the  eyes. 

III.  The  pride  of  life. — Bossuet. 

Tlie  natural  order  is  also  appropriately  observed 
in  many  texts  in  which  sli<:^ht  additions  to  the  words 
will  construct  a  series  of  propositions. 

EXAMPLE. 

Burder's  division  of  Titus  ii,  11,  12:  For  the  grace  of  God,  etc. 
Subject.    Characteristics  of  the  Gospel. 
I.  It  is  the  gift  or  grace  of  God. 
II.  It  brings  salvation. 


EXAMPLES.  203 

III.  It  has  appeared  nnto  all  men. 

IV.  It  teaches  ns  to  live  a  holy  life.  1.  Denying  ourselves. 
2.  Living  soberly.     3.  Living  righteously.     4.  Living  godly. 

The  natural  order  may  be  followed  with  great 
convenience  and  pertinence  in  large  numbers  of 
expository  discourses,  both  when  short  and  long 
texts  are  taken. 

EXAMPLES. 

Text.  John  i,  17:  For  the  law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ. 

Subject.    The  Grand  Agencies  of  Religious  Instruction. 
I.  The  law.     1.  Given  by  Moses.     2.  Designed,  etc. 

II.  The  Gospel  in  its  prime  elements.  1.  Of  grace.  2.  Of 
truth. 

Text.    Psa.  i.     Subject.    Tico  Characters^  tioo  Destinies. 

I.  Blessedness  of  the  righteous  man. 

1.  Who  avoids  evil; 

(L  By  walking  not,  etc.  (2.  By  standing  not,  etc.  (3.  By 
Bitting  not,  etc. 

2.  Who  conforms  to  God's  will ; 

(1.  By  delighting  in  his  law.  (2.  By  meditating  upon  bis 
truth.     1.)  Day.     2.)  Night. 

8.  Who  is  prospered  in  all  things; 

(1.  Like  a  well-planted  tree.     (2.  Fruitful.     (3.  Unwithering. 

11.  Contrasted  condition  of  the  ungodly. 

Hot  so.     But,  1.  Like  the  chaff,  etc. 

2.  Not  to  stand  in  the  judgment,  etc. ;  but, 

3.  Finally  to  perish. 

TEXTUAL    ANALYTICAL. 

In  this  method  interrogation  is  the  solvent,  or 
instrument  of  analysis,  by  means  of  which  tho 
important  points  of  a  text  are  brought  strikingly 
into  view. 

Interrogation  is  the  key  of  knowledge,  which,  per- 
severingly  applied,  will  unlock  the  most  intricate 
labyrinths  of  truth.     An  excellent  mode  of  investi- 


204  INTEKEOGATION. 

gating  many  passages  of  Scripture  is  to  apply  to 
them  the  simple  interiogatories,  Who  ?  what?  when? 
where?  how?  w^hy  ?  etc. 

Who  brings  out  the  actor  or  speaker  ;  what,  the  act 
or  subject ;  wl\en,  the  time  ;  w^here,  the  place  ;  how, 
the  manner;  and  why,  the  reason. 

Upon  the  strict  relevancy  of  the  answers  to  two  or 
more  of   such   questions,   and   that   in  the 

Helevancy.  i         p     i  \  t  it 

words  01  the  text  or  nearly  so,  depends  the 
propriety  of  employing  upon  that  text  the  interroga- 
tive or  analytical  division.  In  no  instance  sliould 
many  questions  be  employed  ;  and  if  in  any  case  the 
textual  answers  are  not  adapted  to  become  the  heads 
of  discourse,  some  other  kind  of  division  should  be 
adopted. 

EXAMPLES. 

Text.     Matt,  vi,  33  :  Seek  ye  first  tlie  kingdom  of  God. 
Subject.     The  Supreme  Olject  of  Human  Endeavor. 

I.  What  should  men  seek?  "The  kingdom  of  God  and  his 
righteousness." 

II.  How  should  it  be  sought?  "First"  in  order  of  time,  of 
importance,  etc. 

III.  Why? 

1.  Our  Lord  commands,  "Seek  ye." 

2.  He  also  promises,  "All  these  things  shall  be  added  unto 
you." 

The  above  plan  is  altered  from  Jay. 

Text.     1  Peter  ii,  9  :  But  ye  are  a  chosen  generation,  etc. 
Si'UJEGT.     The  True  Election. 

I.  Who  are  here  addressed  ?  Genuine  Christians,  whom  God 
has  called,  and  who  have  come  "out  of  darkness  into  his  marvel- 
ous light." 

II.  What  are  their  privileges?  They  "are  a  chosen  genera- 
tion, a  royal  i)riesthood,  a  holy  nation,  a  peculiar  people." 

III.  For  what  purposes  aie  such  privileges  given  them  ?  That 
they  "should  show  forth  the  praises  of  him  who  hath  called" 
them. 


TEXTUAL   SYNIHETICAL.  205 

TEXTUAL    SYNTHETICAL. 

The  foregoing  are  the  most  obvious  and  practical 
modes  of  dividing  textnally,  but  a  third  mode  may  bo 
designated  as  the  syntlietic.  It  results  from  a  state- 
ment of  the  meaning  or  subject  of  different  parts  of 
the  text  in  other  words  than  those  tlie  text  employs, 
and  without  reference  to  apparent  analysis,  yet  hav- 
ing a  real  basis  in  the  words  of  the  text.  The  term 
synthetic  may  be  vindicated  as  the  opposite  of  cma- 
lytic.  Strictly  speaking,  there  can  be  no  synthesis 
without  a  previous  analysis.  That  here  referred  to 
is  employed  when  the  analysis  is  so  easy  or  so  ob- 
vious that  formal  questions  are  unnecessary.  Follow- 
ing the  synthesis,  it  is  often  well  to  quote  the  word  or 
words  on  which  it  is  based. 

exampj.es. 

Text.  Hosea  viii,  12  •  I  have  written  to  him  the  great  things 
of  ray  law,  etc. 

Subject.     The  Scrijyhires. 
Tiie  text  exhibits, 
I.  Their  author:  God  says,  "I  have  written." 
11.  Their  subject :  The  great  things  of  liis  law, 
III.  Their  reception  :   "  They  were  counted  as  a  strange  thing.'' 

— Jay. 

It  will  be  readily  perceived  that  the  above  heads 
result  fi'om  the  implied  questions,  1.  Who  wrote? 
2.  What- ?     3.  How  received  ? 

Text.     John  vi,  68:  Lord,  to  whom  shall  we  go?     Thou  hast 
ihe  words  of  eternal  life. 
Subject.     The  Important  Question. 
I.  The  being  addressed:  The  "Lord"  Jesus  Christ. 
IL  The  object  ofjthe  inquiry:  "Eternal  life." 
in.  The  mode  of  securing  that  object :  "Going  to  Christ,"  etc 


206  EXAMPLES. 

Text.     Ezek.  xi,  19,  20:  And  I  will  give  tliem  one  heart,  etc. 
SuRjECT.   Genuine  Religion  is  here  developed  in  four  parliciilars: 
I.  Its  author. 
II.  The  disposition  it  produces. 

III.  The  obedience  it  demands. 

IV.  The  blessedness  it  insures. — Jay. 

Remarlv. — In  textual  analytical  or  synthetical  di- 
vision the  preacher  is  at  liberty  to  transpose  the  natu- 
ral arrangement  whenever  the  logical  order  requires 
a  different  collocation  of  ideas. 

EXAMPLE. 

Text.  Luke  xxiii,  43 :  Verily  I  say  unto  thee,  To-day  shalt 
thou  be  with  me  in  paradise. 

Subject.    ChrisVs  Promise  to  tlie  Dying  Penitent. 
I.  Matter  of  the  promise  :  To  be  "  with  him  in  paradise." 
II.  To  whom  given  :  The  thief  on  the  cross. 

III.  Time  of  realization  :   "To-day." 

IV.  Assurance  of  realization :  "  Verily  I  say  unto  thee,"  etc. 

§  2.  Topical  Divisions. 

There  is  an  objection  to  the  use  of  the  term  topical 
to  designate  a  class  of  sermonal  divisions  on  the 
ground  of  its  association  with  the  topics  or  loci  com- 
"mmes  of  the  old  rhetoricians.  This  objection  seems 
to  have  led  some  writers  to  adopt  the  compound 
terms  text-divisions  and  suhject-divisions,  thus  throw- 
ing out  both  the  terms  textual  and  topical.  Tliere 
are,  however,  many  reasons  for  preferring  to  retain 
both  as  employed  in  the  present  chapter.  But  tho 
use  of  the  term  topical  must  be  understood  to  relate 
to  the  subject  of  discourse  I'ather  than  to  any  formal 
list  of  topics. 

Nevertheless,  as  the  topics  of  the  rlietoricians  have 
Topics  of  rhet-  ^^cu  SO  loug  employed,  not  only  in  the 
orioiana.  thrcc   grcat  braiiclies  of  secular  oratory, 


ARISTOTLE'S  TOPICS.  207 

but  also  as  aids  in  tlie  composition  of  sermons,  it  may 
De  well  to  explain  both  their  uses  and  abuses. 

The  term  topic  is  derived  from  the  Greek  word 
TOTTog,  a  place.  Its  technical  use  in  rhetoric  arose 
from  the  idea  of  mapping  out  the  whole  field  of  argu- 
ment, and  fixing  the  localities  to  which  speakers  might 
resort  for  thoughts  and  modes  of  address.  Hence 
another  Latin  name  for  them,  series  argu7nentorum: 

The  topics,  therefore,  were  aids  to  invention  rather 
than  to  disposition.  They  were  alike  open  to  all 
speakers  and  to  the  opposite  parties  in  any  contro 
versy.  They  were  supposed  to  furnish  or  suggest 
material  available  for  tlie  treatment  of  every  possible 
subject,  although  not  equally  adapted  to  all  subjects. 

There  w^as  no  positive  agreement  as  to  the  number 
or  order  of  the  topics.  Some  writers  divided  them 
into  two  classes,  internal  and  external.  The  internal 
topics  arose  from  the  bosom  of  the  subject  itself. 
External  topics  arose  from  any  source  without  the 
subject,  but  applicable  to  it. 

Aristotle,  without  classification,  enumerated  twen- 
ty-eight topics  as  belonging  to  demonstrative,  deliber- 
ative, and  judicial  oratory.  Claude,  to  aid  in  "  the 
composition  of  a  sermon,"  employed  twenty-seven, 
not  very  dissimilar  to  those  of  Aristotle,  and  which 
his  commentators  have  continued  to  elaborate.  Even 
as  recent  a  writer  as  Gresley  has  stated  sixteen,  which 
for  an  example  are  condensed  and  copied,  namely: 

1.  Preliminaries,  prejudices,  etc.  2.  Circumstances.  3.  Man- 
ner. 4.  Branches.  5.  Objections.  6.  Limitations.  7.  Causes 
or  reasons.  8.  Bearings,  tendencies,  and  effects.  9.  Relations, 
inferences,  and  corollaries.  10.  Connections.  11.  Different 
views.  12.  Chances  of  misunderstanding.  13.  Chances  of 
strength ening.  14.  Contrasts  and  comparisons.  15.  Persons  to 
•whom  the  subject  applies.    16.  Manner  of  deepening  impressioDS. 


208  TOPICAL   DIVISION. 

The  bare  perusal  of  sricli  a  list  sliows  how  exceed- 
ingly artificial  and  cumbrous  the  system  is,  even  in 
its  modern  garb. 

An  abridged  and  practical  scheme  of  topics  has 
Condensed  I'^ccutlv  found  consiclcrablc  favor  as  a  hel]) 
seneme.  ^^  study,  and  tlic  examination  of  schol- 
ars in  Sunday-schools.  It  embraces  six  particulars 
for  query  and  suggestion  :  1.  Persons ;  2.  Places ; 
3.  Dates  ;  4.  Doings  ;  5.  Doctrines  ;  6.  Duties.  It  is^ 
perhaps,  as  available  to  preachers  as  Sunday-school 
teachers,  although  its  frequent  use  would  tend  to  an 
undesirable  sameness  in  the  construction  of  sermons. 

While  it  need  not  be  denied  that  occasional  ad- 
vantages might  arise  from  acquaintance  with  an 
elaborated  system  of  topics,  it  may  be  seriously  ques- 
tioned whether  preachers  of  the  Gospel  will  not  usu- 
ally be  more  injured  than  benefited  by  any  attempt 
to  think  and  speak  in  accordance  with  so  artificial  a 
plan.  The  descripti^n  above  given  is  designed  as  an 
introduction  to  a  more  excellent  way. 

Let  the  reader  understand  that  topical  division,  as 
now  treated,  is  simply  that  in  which  the  topic  derived 
from  a  text  is  made  the  subject  of  division,  without 
reference  to  the  words  of  which  the  text  is  composed. 

ADVANTAGES    OF   TOPICAL    DIVISION. 

Two  leading  considerations  commend  this  style  of 
division : 

1.  It  conduces  to  a  large  and  agreeable  variety  ii; 
preaching. 

2.  It  tends  to  unity  of  discourse. 

Wherever  in  textual  division  there  is  danger  of  vio- 
lating essential  unity  by  the  introduction  of  numer- 
ous particulars,  or  the  complication  or  displacement 
of  coordinate  ideas,  or  wlicrever  the  doctrine  of  a 


MODES   OF   TOPICAL    DIVISION.  209 

text  may  be  more  briefly  or  more  strikingly  set  fortli 
than  in  tlie  language  of  the  text  itself,  it  is  well  to 
resort  to  topical  division. 

Many  texts  may  be  treated  with  equal  facility 
either  textually  or  topically.  Other  texts  Both  kinds 
and  portions  of  Scripture  are  more  adapted  practicable, 
to  one  style  of  division  than  the  other.  Preachers 
should  qualify  themselves  by  study  and  practice  to 
discern  quickly  and  clearly  the  adaptations  and 
capacities  of  any  texts  that  may  come  under  their 
observation,  and  that  in  view  of  special  objects.  In 
studying  a  given  text,  it  is  sometimes  well  to  experi- 
ment upon  both  modes  of  division,  and  then  to  select 
the  one  best  adapted  to  his  present  design  and  to  the 
free  action  of  his  thoughts.  This  can  readily  be  done 
while  disposing  the  outline  of  his  sermon. 

For  reasons  heretofore  given,  it  is  essential  that 
generalization  precede  any  attempt  at  topical  divi- 
sion. Without  it  there  is  no  topic  to  be  divided. 
Skill  is  also  needed  in  stating  generalizations,  or 
reducing  texts  to  propositions  adapted  to  oratorical 
treatment. 

PPaXCIPAL   MODES. 

If  a  subject  is  to  be  treated  topically  there  are 
various  modes  of  procedure.  A  few  will  be  enumer- 
ated, one  or  more  of  which  will  be  found  applicable 
to  the  majority  of  subjects. 

1.  Analyze  the  topic  by  interrogation  or  otherwise. 

2.  Exhibit  the  idea  in  its  appropriate  relations. 

3.  Illustrate  the  facts  or  duties. 

4.  Exhibit  the  motives. 

5.  State  the  proofs. 

More  briefly,  topical:  1.  By  Analysis;  2.  By  Ke- 
lations ;  3.  By  Illustration ;  4.  By  Motives ;  5.  By 
Proofs. 

U 


210  EXAMPLES. 

It  is  not  taught  that  these  five  modes  are  all  that 
may  be  fitly  practiced  in  topical  division.*  It  is  con- 
ceded that  the  possible  variety  of  treatment  in  relig- 
ious discourse  is  infinite.  •  Indeed,  it  needs  to  be  so 
to  suit  the  ever-changing  circumstances  of  mankind: 
and  the  ever-varying  capacities  and  mental  consti- 
tutions of  Christian  ministers  and  their  audiences. 
Hence,  while  on  the  one  hand  any  stereotyped 
method  of  enunciating  truth  should  be  repudiated, 
on  the  other,  the  vagueness  of  a  lack  of  system  should 
be  equally  avoided.  The  object  of  the  examples  now 
to  be  given  is,  if  possible,  to  mark  out  the  golden 
mean  between  no  system  and  all  systems  that  are  so 
multiform  as  to  be  impracticable. 

TOPICAL   BY   ANALYSTS. 

This  style  of  division  applies  to  a  large  class  of 
themes:  for  example,  the  faithfulness  of  God;  the 
excellence  of  truth ;  the  efficacy  of  prayer. 

EXAMPLES. 

text.    Rom.  v,  1:  Therefore  being  justified  by  faith,  etc. 
Subject.     Justification  hy  Faith. 
I.  Its  Nature. 
II.  Its  Grounds. 
III.  Its  Results. 

Text.     Acts  ii,  42 :  And  they  continued  steadfastly,  etc. 
Subject.     Duties  of  Church  Membershix). 
I.  To  be  well  grounded  in  Christian  doctrine. 
II.  To  be  joined  to  our  brethren  in  true  fellowship. 

III.  To  partake  regularly  of  the  sacraments. 

IV.  To  lead  a  prayerful  life. 

V.  To  continue  steadfastly  in  all  these  duties. 

♦  A  simple  style  of  division  much  practiced  by  the  early  Church 
fathers,  and  also  by  John  Wesley,  might  be  fitly  denominated  the 
paragraphical,  or  topical  by  paragraphs.  Mr.  Wesley's  paragraphs  in 
his  sermou  on  Enthusiasm  are  numbered  as  high  as  thirty-nine. 


EXAMPLES.  211 

TOPICAL   BY    RELATIONS. 

This  form  of  division  is  applicable  to  conceded 
truths  and  uncontroverted  principles. 

EXAMPLES. 

Text.  Dent,  iv,  35 :  Know  that  the  Lord  he  is  God ;  there 
is  none  else  beside  him. 

Subject.     God  is  Injinitely  and  Gloriously  Perfect. 

Consider  this  great  truth  in  respect  to,  1.  His  eternity.  2.  His 
omnipresence.     3.  His  omnipotence.     4.  His  wisdom. 

Text.     1  Peter  i,  19  :  The  precious  blood  of  Christ. 
Subject.     ChrisVs  Blood  is  Precious. 
I.  Comparatively. 

II.  Intrinsically. 

III.  Superlatively. — Pulpit  Enotolopedia. 

TOPICAL    BY    ILLUSTRATION. 

This  third  form  of  topical  division  applies  specially 
to  facts  and  duties  which  are  not  denied,  but  which 
need  to  be  more  fully  understood. 

EXAMPLES. 

Text.     John  xvii,  17:  Thy  word  is  truth. 
Subject.     The  Truthfulness  of  God''s  Word. 
Illustrated  from, 
I.  Human  history. 
II.  All  established  science. 

III.  Its  descriptions  of  character. 

IV.  Its  adaptation  to  the  wants  of  men. 

Text.  Exodus  xx,  8 :  Eemember  the  Sabbath  day,  to  keep  it 
koly. 

Subject.     The  Sanctification  of  the  Sabbath. 
This  duty  may  be  accomplished  by, 
1.  Abstaining  from  worldly  labor. 
II.  Public  worship. 

in.  Private  devotions  and  sacred  studies. 
IV.  Self-denying  labors  in  behalf  of  the  souls  of  men. 


212  EXAMPLES. 

Text.  Luke  xiv,  7 :  He  marked  how  they  chose  out  the  chief 
rooms. 

Subject.     Amhition. 

I.  Ambition  is  blind  in  its  aims. 

II.  It  is  presumptuous  in  its  disposition. 
III.  It  is  odious  in  its  results. — Bouedaloue. 

Text.     Matt,  vii,  12 :  Whatsoever  ye  would  that  men,  etc. 

Subject.     The  Golden  Rule. 

This  important  precept  of  our  Saviour  may  be  complied  with, 

I.  By  a  due  consideration  of  the  wants  and  woes  of  our  fellow- 
men. 

II.  By  cultivating  a  lively  sympathy  for  the  afflicted. 

III.  By  faithful  endeavors  to  mitigate  the  sorrows  of  the  dL'»- 
tressed. 

TOPICAL   BY    EXHIBITION    OF   MOTIVES. 

The  rule  to  exhibit  motives  presupposes  for  its 
subject  a  duty  which,  though  comprehended,  is  not 
performed  with  sufficient  regularity  or  faithfulness. 
It  needs  therefore  to  be  urged  upon  the  people,  as  in 
fact  do  most  religious  duties. 

EXAMPLES. 

Te\iot.    Josh,  xxiv,  15  :  Choose  ye  this  day  whom  ye  will  serve. 
Subject.     The  Duty  of  Instant  Choice  to  Serve  God. 
This  duty  may  be  urged  upon  all, 
I.  Because  God  enjoins  it. 

II.  Because  our  own  interest  demands  the  choice. 
III.  Because  there  is  infinite  peril  in  delay. 

Text.  Matt,  vi,  14:  For  if  ye  forgive  men  their  trespasses, 
your  heavenly  Father  will  also  forgive  you. 

Subject.     The  Duty  of  Forgiveness. 

Christianity  clearly  and  emphatically  enjoins  this  duty,  and 
we  may  be  urged  to  its  practice  by  many  motives. 

I.  Because  an  unforgiving  spirit  is  injurious  to  ourselves. 

II.  It  is  unjust  to  our  fellow-men. 

III.  It  is  offensive  to  God. 

IV.  Because  Christ  specially  requires  us  to  forgive  injuries. 
V.  Because  he  makes  our  forgiveness  of  others  the  conditioi'. 

of  being  forgiven  ourselves. 


EJJAMPLES.  213 


TOnCAL  BY  rnooFS. 


Tlie  rule  to  state  the  proofs  obviously  applies  to 
propositions  in  belialf  of  whicli  argument  is  neces- 
Bary.  It  is  a  rule  of  wide  application,  since  it  is  not 
only  proper  for  a  preaclier  to  convince  tlie  unbeliev- 
ing of  the  truth  of  Christianity,  but  also  to  confirm 
believers  by  a  frequent  rehearsal  of  arguments  in 
support  of  the  important  truths  which  they  already 
receive  and  cherish.  Besides,  our  congregations  are 
mixed,  and  it  is  often  necessary  to  state  the  proofs  of, 
to  us,  old  and  familiar  truths  for  the  benefit  of  those 
to  whom  they  are  new. 

While  this  mode  of  division  harmonizes  perfectly 
w^th  prepositional  discussion,  and  is  perhaps  most 
frequently  tributary  to  it,  yet  it  does  not  essentially 
require  a  logical  proposition  as  its  basis. 

EXAMPLE. 

Text.  Matt,  vii,  13 :  Wide  is  tlie  gate,  and  broad  is  the 
way,  etc. 

Subject.     The  Danger  of  a  Course  of  Sin. 

Proved  from, 

I.  The  ease  and  attractiveness  of  its  entrance. 
II.  Its  agreeableness,  accommodated  to  every  one's  inclina- 
tions. 

III.  Its  popularity.  "  Many  go  in  thereat,"  thus  influencing 
each  other. 

lY.  Its  certain  issue  in  destruction. 

Should  the  question  arise  whether  some  one  of  the 
foregoing  modes  of  division  must  be  applied  to  every 
text  or  employed  in  every  sermon,  a  negative  answer 
may  be  emphatically  given.  The  styles  of  division 
above  exemplified  are  simply  representa-  These  modea 
tive,  embracing  indeed  those  most  usually     Bentative. 


214  DIVISION   AND   DISCUSSION. 

employed,  but  by  no  means  all  that  might  be  found 
available.  Before  leaving  topical  division,  it  may  be 
observed  that  two  or  more  of  the  styles  illustrated 
may  sometimes  be  combined  in  the  subdivisions  of 
the  principal  heads. 

EXAMPLE. 

Text.  Acts  xvii,  30 :  But  now  commandetli  all  men  every- 
where to  repent. 

Subject.     Repentance. 
I.  The  nature  of  repentance  explained. 

I.  Genuine  sorrow  for  sin.     2.  Evidenced  by  forsaking  sin. 

II.  The  duty  of  repentance  proved, 

1.  From  man's  sinfulness.     2.  From  God's  commands. 
III.  The  motives  for  repentance  stated. 

1.  Sin  is  destructive  of  happiness.  2.  It  is  offensive  to  God. 
3.  Without  repentance  true  faith  in  Christ  is  impossible. 

RELATIONS    BETWEEN    DIVISION   AND   DISCUSSION. 

The  leading  varieties  of  division  having  now  been 
illustrated,  their  proper  relation  as  auxiliary  to  dis- 
cussion is  obvious.  Division  should  never  be  em- 
ployed for  the  mere  sake  or  from  the  mere  habit  of 
division.  It  should  not  be  rejected  when  it  will 
secure  greater  clearness  or  nnity  to  the  discussion. 

The  following  are  the  more  usual  combinations 
between  discussion  and  division : 

1.  Explanatory  discussion  employs  textual  divi- 
sion in  all  its  forms,  and  topical  division  by  analysis. 

2.  Observational  discussion  employs  topical  divi- 
eion  by  relations  and  by  illustration. 

3.  Proposition al  discussion  employs  topical  division 
by  the  statement  of  proofs  and  the  exhibition  of  mo- 
tives. 

4.  Applicatory  discussion  combines  readily  with 
every  form  of  division. 


THE   USES   OF  DIVISION.  215 

At  this  point  tlie  student  will  be  prepared  to  form 
a  correct  judgment  of  tlie  proper  uses  as  well  as  the 
abuses  of  division  in  homilctics. 

THE    USES    OF    DIVISION. 

1.  Division  is  a  branch  and  agency  of  disposition 
which  also  aids  in  completing  the  task  of  invention. 

It  is  specially  advantageous,  if  not  indispensable,  in 
forming  logical  plans  of  discourse  ;  for  however  some 
affect  to  discard  the  name,  they  are  obliged  to  avail 
themselves  of  what  the  name  represents,  or  produce 
that  against  which  Paley  admonished  young  preach- 
ers, "  a  bewildered  rhapsody  without  aim  or  effect, 
order  or  conclusion." 

Facility  in  division  enables  the  preacher  to  map 
out  rapidly  the  region  of  thought  he  proposes  to 
traverse,  and  to  construct  the  whole  framework  of  his 
argument  before  the  labor  of  verbal  composition  is 
undertaken.  By  this  means  he  can  discover  any 
weakness  or  lack  of  proportion,  and  readjust  and  im- 
prove at  pleasure  his  plan  of  discourse  without 
unnecessary  labor  or  loss  of  time. 

2.  Division,  thus  employed  in  advance,  contributes 
greatly  to  the  facility  and  correctness  of  composition, 
whether  in  writing  or  in  speaking. 

3.  It  is  specially  important  to  the  extemporaneous 
speaker,  as  giving  him  an  easy  grasp  of  his  subject, 
and  preventing  him,  when  in  the  presence  of  an 
audience,  from  getting  lost  in  a  wilderness  of  words. 
Among  the  ancients  memory  was  regarded  as  one  of 
the  essentials  of  oratory,  and  classed  with  invention, 
disposition,  and  elocution.  "Yet,"  says  Cicero,  "it 
is  chiefly  order  that  gives  distinctness  to  memory;" 
and  "  there  is  scarcely  any  one  of  so  strong  a  memory 
as  to  retain  the  order  of  his  language  and  thoughts 


216  THE    USES   GF   DIVISION. 

without  a  previous  arrangement  and  observation  of 
heads." 

4.  "While  the  above  considerations  are  urged  in  be- 
half of  the  speaker,  it  must  not  be  overlooked  that 
the  hearer  may  derive  corresponding  advantages 
from  well-constructed  "heads  of  discourse,"  which 
Pale  J  significantly  calls  "  helps  to  perspicuity." 

Unless  an  audience  is  enabled  to  perceive  clearly 
the  design  of  a  speaker,  and  to  comprehend  his  execu- 
tion of  that  design,  its  time  is  worse  than  wasted; 
its  disgust  is  often  excited.  Speakers  being  familiar 
with  subjects  in  advance,  may  easily  delude  them- 
selves with  the  supposition  that  they  are  understood, 
when  their  hearers  gather  no  connected  ideas  from 
what  they  say.  Well-expressed  divisions  tend  to  fix 
the  attention  of  a  hearer,  and  to  assist  his  compre- 
hension of  a  discourse.  They  also,  in  the  language 
of  Blair,  following  the  idea  of  Quintilian,  "give 
him  pauses  and  resting-places  where  he  can  reflect 
on  what  has  been  said,  and  look  forward  to  what  is 
to  follow." 

5.  Division  also  aids  the  memory  of  hearers  by 
giving  them  points  of  association,  around  which  they 
can  assemble  in  review  thoughts  which,  in  the  ab- 
sence of  such  connections,  would  have  vanished  with 
their  utterance. 

A  sermon  that  is  not  worth  remembering  is  not 
worth  preaching ;  and  one  so  constructed  that  it  can- 
not be  remembered,  however  it  may  please  in  the 
moment  of  delivery,  must  be  very  poor. 

Notwithstanding  these  and  other  excellent  uses  of 
division,  it  is  capable  of  being  so  misemployed  oi 
mismanaged  as  to  become  highly  objectionable. 


THE   STATEMENT   OF   DIVISIONS.  217 


ABUSES    OF    DIVISION. 

1.  The  most  common  misuse  of  division  in  former 
days  was  too  great  minuteness.  By  tliis  the  progress 
of  discourse  was  checked,  and  attention  directed  to 
unimportant  particulars. 

2.  Corresponding  to  this  was  excessive  enumera- 
tion, calculated  to  overburden  the  memory.  This 
fault  has  been  the  foundation  of  a  great  part  of  the 
ridicule  hitherto  expended  upon  this  subject. 

3.  Inherent  defects,  such  as, 

1.)  An  oft-recurring  and  tedious  sameness. 

2.)  A  lack  of  unity,  tending  to  one  organic  whole. 

3.)  A  lack  of  symmetry. 

4.  A  diffuse  statement  of  the  plan  forming  an 
epitome  of  the  discourse.  This  necessarily  makes  all 
that  follows  seem  repetitious. 

THE    STATEMENT    OF    DIVISIONS. 

The  propriety  of  employing  divisions  in  sermons 
has  been  warmly  discussed  since  the  days  of  Fenelon, 
who  strenuously  opposed  them,  although  his  chief 
objections  are  only  valid  against  their  abuses. 

Nearly  every  writer  on  the  subject  of  preaching 
seems  to  have  thought  it  necessary  to  Quesuonat 
take  sides  either  for  or  against  divisions,  ^^^^®' 
overlooking  the  fact  that  their  value  may  entirely 
change  with  a  change  of  circumstances.  Among 
those  who  in  any  proper  sense  appreciate  disposition, 
the  only  proper  question  of  debate  is  that  relating  to 
the  enunciation  of  divisions.  It  does  not  follow, 
because  divisions  are  important  in  the  construction 
of  a  discourse,  that  in  every  case  they  should  be  stated, 
or  at  least  formally  announced.  A  scaffolding  neces- 
gary  to  the  erection  of  a  house  may  be  very  much 


218  MODES  OF  a:n':nouncement. 

out  of  place  if  retained  wlien  the  liouse  is  finished. 
So  oftentimes  in  the  preparation  of  a  discourse  the 
plan  may  be  so  thoroughly  wrought  into  its  struc- 
ture, and  so  obvious  in  its  delivery,  that  any  separate 
statement  would  be  redundant. 

The  question  of  stating  divisions  in  a  sermon  must 
be  determined  purely  on  the  ground  of  rhetorical 
propriety.  Will  the  statement  be  advantageous  to 
the  design  of  a  discourse  ?  If  so,  it  is  called  for.  If 
not,  it  should  be  omitted.  Fortunately,  the  essential 
variety  of  both  subjects  and  occasions  conduces  to 
a  sufficient  variety  of  practice  in  this  respect.  The 
Modes  of  state-  ^^^^  remark  applies  equally  to  the  man- 
ment.  j-^gp  ^f  aunouncemeut.     Moore  describes 

three  styles  as  comprehending  the  principal  methods 
of  introducing  a  subject.  They  are,  "  1.  The  elab- 
orate and  partially-developed  announcement ;  2.  The 
less  artificial,  but  still  divisional  announcement; 
3.  The  flowing,  or  slightly-indicated  announcement." 

This  author's  treatment  of  the  question  now  under 
consideration  is  so  judicious  as  to  deserve  repro- 
duction : 

1.  By  the  elaborate  and  highly  artificial  announcement,  we 
mean  one  in  which  not  only  every  division  and  subdivision 
must  be  advertised  beforehand,  but  in  which  a  largely-expanded 
syllabus  of  the  intended  course  of  thought  is  made  to  precede. 

2.  The  less  artificial  but  still  divisional  form  of  announcement, 
under  one  or  other  of  its  modifications,  is  adopted  almost  uni- 
versally by  the  continental  preachers,  by  the  Nonconformists, 
and  by  a  large  proportion  of  the  preachers  of  the  Church  of 
England,  especially  in  the  delivery  of  unwritten  sermons.  By 
YJnet  and  Claude  and  Simeon  it  is  assumed  to  be  the  normal 
type  of  homiletical  composition,  all  departures  from  it  being 
tolerated  only  as  an  exceptional  variety.  By  some  of  the  French 
divines  there  is  added  to  the  first  announcement,  and  anteced- 
ently to  the  general  discussion  of  the  subject,  a  more  extended 
outline.     The  danger  in  this  method  is,  that  the  second  stage  of 


MODES  OF   ANNOUNCEMENT.  219 

development  should  encroach  on  the  province  of  the  tlih-d  and 
give  the  appearance-  of  repetition. 

3.  The  last  kind  of  announcement  we  have  called  the  flowing, 
or  slightly-indicated  announcement.  It  is  rarely  adopted  by 
extemporaneous  preachers,  but  is  to  be  found  in  the  sermons  of 
tliose  who  always  rea'l  from  a  manuscript. 

An  example  of  the  last  is  given  from  Chalmers's  ser- 
mon on  the  "  Expulsive  Power  of  a  New  Affection." 
Mr.  Moore  further  says  : 

As  a  rule  we  strongly  incline  to  some  form'  of  announced  di- 
vision. It  may  be  set  forth  either  in  a  continuous  sentence,  or 
by  the  more  strongly-marked  numerical  breaks,  as  the  nature  of 
the  subject  may  require;  but  it  should  always  be  with  sufficient 
distinctness  for  the  hearer  to  understand  the  general  drift  of  the 
argument — what  is  the  lesson  to  be  enforced,  or  what  is  the 
truth  to  be  proved 

In  the  case  of  the  extemporaneous  preacher  especially,  a  well- 
staked  out  course  of  thought  seems  almost  indispensable.  Unpre- 
meditated forms  of  illustration  are  sure  to  suggest  themselves  in 
the  course  of  preaching  which  it  were  a  very  bondage  not  to 
yield  to.  Yet  he  must  not  suffer  them  to  carry  him  too  far  away. 
And  the  taking  up  of  one  of  his  announced  heads  both  facilitates 
and  indicates  his  coming  back. 

^Nevertheless,  for  the  sake  of  perspicuity  the  reader 
of  a  sermon  has  even  greater  need  of  halting-places 
and  guides  for  the  comprehension  of  his  hearers. 

Moore  closes  his  remarks  on  this  question  by  hint- 
ing at  two  extremes  to  be  avoided : 

The  first  is  the  danger  of  falling  into  a  pedantic  mannerism : 
of  thinking  ourselves  obliged  to  acconnnodate  every  subject  we 
take  in  hand  to  the  same  rigid  external  framework ;  so  many 
chief  heads  first,  and  these  duly  waited  on  by  a  symmetrical 
train  of  satellites.  The  practice  of  some  preachers  of  casting 
every  text  they  preach  from  into  a  tripliform  mould — with  only 
such  permutations  as  they  can  operate  upon  the  statement,  the 
doctrine,  the  inference ;  the  instruction,  the  encouragement,  the 
warning ;  the  fact  to  be  illustrated,  the  lesson  to  be  taught,  the 


220  KULES   FOR   GUIDANCE. 

principle  to  be  applied — is  found  after  a  time  to  be  very  weari. 
eorae. 

But,  secondly,  in  relation  to  modern  practice,  and  as  far  as  the 
written  sermon  is  concerned,  we  incline  to  think  our  danger  is 
from  the  other  side ;  the  danger,  lest  in  our  anxiety  to  keep  clear 
of  all  formality  and  stiffness  in  our  announcement  of  a  subject, we 
should  leave  people  in  the  dark  as  to  what  our  subject  is.  This 
fault  is  fairly  chargeable  upon  some  of  the  great  writers^ who 
liave  supplied  us  with  examples  of  what  we  have  called  the 
flowing  or  faintly  indicated  announcement.  Their  indications 
are  often  too  faint  to  be  observed.  And  in  reading  -yve  some- 
times find  ourselves  half  through  the  sermon  before  the  quorsum 
tendit  of  the  discourse  strikes  us — whither  the  preacher  is  going 
to  take  us,  or  to  what  propositions  we  are  expected  to  assent. 

In  addition  to  the  above  remarks,  the  following 
hints  on  this  branch  of  the  subject  may  prove  practi- 
cally useful : 

EULES. 

1.  On  plain  topics,  where  the  minds  of  hearers  can 
readily  follow  the  course  of  thought,  the  announce- 
ment of  divisions  is  superfluous. 

2.  In  treating  upon  abstract  and  difficult  subjects 
it  is  essential  to  define  our  intended  course,  and  often 
at  least  to  erect  landmarks  to  enable  our  hearers  to 
know  the  progress  they  are  making,  and  in  due  time 
Xo  retrace  their  steps. 

3.  Grantino;  that  in  o:iven  cases  announcement  is 
called  for,  we  must  choose  between  the  difierent  kinds 
in  view  of  the  principle  of  rhetorical  adaptation,  hav- 
ing due  reference  also  to  that  of  variety. 

A.  We  should  study  to  make  our  divisions  tend  to 
moral  and  spiritual  ends  as  well  as  merely  rhetorical 
results. 

Tliat  this  is  practicable  appears  from  an  example 
given  in  tlie  life  of  that  eminently  useful  Scotch  min- 


A  GOOD   MOTTO.  221 

ister,  M'Clieyne.  "  The  beads  of  Lis  sermons,"  said 
a  friend,  "  were  not  the  milestones  that  tell  you  how 
near  you  are  to  yonr  journey's  end,  but  they  were 
nails  that  fixed  and  fastened  all  he  said.  Divisions 
ai'e  often  dry ;  but  not  so  his  divisions — they  were  so 
textual  and  so  feclinc^,  and  they  brought  out  the  spij'it 
of  a  passage  so  surprisingly." 

M'Cheyne  himself  remarked  to  a  friend :  "  I  used 
to  despise  Dr.  Welsh's  rules,  (for  dividing  sermons,) 
out  now  I  feel  that  I  must  use  them,  for  nothing  is 
more  needful  for  making  a  sermon  memorable  and 
impressive  than  a  logical  arrangement." 

5.  Finally,  if  we  err  at  all  in  this  matter  of  an- 
nouncing divisions  it  is  better  to  err  on  the  side  of 
plainness  and  logical  simplicity  rather  than  on  that 
of  mazy  indefiniteness.  AYe  had  better  make  our 
points  clearly  and  in  a  homely  manner  rather  than 
make  no  points  at  all. 

But  there  is  no  need  of  violating  good  taste  either 
on  one  side  or  the  other.  Let  the  aim  be  to  produce 
a  correct  and  powerful  impression,  dispensing  with 
whatever  will  weaken  and  adopting  whatever  will 
augment  it. 

A  good  motto  with  respect  to  the  various  subjects 
treated  in  this  chapter  is,  he  guided  hy  rules,  hut  he 
not  hound  hy  them. 


222  ITS  IMPORTANCE. 


CHiMTER  IX. 

THE      CONCLUSION 

ITS    IMPORTANCE. 

From  tlie  days  of  the  earliest  rhetoricians  to  the 
present  time  the  conclusion  has  been  regarded  as  an 
important  part  of  pnblic  discourse.  As  between  dif- 
ferent authors  and  different  kinds  of  public  speaking, 
there  has  been  less  divergence  of  view  as  to  what 
belongs  to  a  conclusion  than  with  reference  to  most 
other  parts  of  an  oration.  It  has  ever  been  deemed 
important  that  a  discourse  should  end  well — should 
leave  upon  the  minds  of  its  hearers  a  clear,  agreeable, 
and  powerful  impression,  an  impression  tending  to 
a  practical  result. 

If  this  is  important  in  secular  oratory,  it  is  still  more 
Greatestofaiiin  important  iu  prcachiug  the  Gospel.  Ad- 
preaeMng.  dresscs  bcfore  deliberative  bodies  and  ju- 
dicial tribunals  are  followed  by  immediate  action. 
The  members  of  a  religious  audience  usually  go  their 
way,  and  long  periods  sometimes  intervene  before 
they  are  specially  called  to  put  in  practice  what  they 
have  heard  in  a  sermon.  Its  impression,  therefore, 
upon  their  memory  and  their  convictions  ought  to  be 
definite  and  lasting. 

A  sermon  without  application  is  worthless.  The 
conclusion  is  the  proper  place  for  application  in  every 
style  of  treatment  except  the  applicatory  itself. 
"Where  continued  application  has  been  maintained 
throughout  a  discourse,  a  formal  or  separate  conclu- 
Bion  is  less  called  for ;  nevertheless,  in  that  case  a  re- 


DESIGN   OF   CONCLUSIONS.  223 

capitulation  may  be  appropriate,  or  the  last  applied 
argument  in  a  series  which,  in  view  of  its  position, 
ought  to  be  the  most  impressive,  may  itself  become 
the  conclusion.  In  cases  of  extreme  brevity  the  last 
words  of  a  discourse,  whatever  their  form,  are  to  be 
regarded  as  the  conclusion. 

DESIGN. 

The  proper  design  of  a  conclusion  is  to  appropri- 
ately finish  a  discourse.  The  last  impression  pro- 
duced by  a  speaker  is  that  likely  to  be  longest 
remembered.  If  it  be  good  it  may  do  much  to  atone 
for  preceding  deficiencies,  or  it  may  heighten  preced- 
ing excellences.  On  the  other  hand,  a  faulty  conclu- 
sion may  destroy  the  impression  of  the  best  exordium, 
and  do  much  to  neutralize  the  efiect  of  the  best  argu- 
ment. 

The  design  of  a  conclusion  embraces  several  dis- 
tinct ideas.  1.  The  avoidance  of  an  abrupt  termina- 
tion. A  preacher  should  always  seek  to  leave  in  the 
mind  an  impression  of  completeness,  of  his  having 
finished  the  work  he  took  in  hand.  Without  this 
the  contrary  idea  will  present  itself  unpleasantly  to 
the  mind,  suggesting  failure  and  incompleteness  in 
a  manner  very  likely  to  prejudice  the  effect  of  the 
discourse.  Sometimes,  however,  a  sermon  may  bo 
terminated  with  a  species  of  designed  abruptness 
intended  to  stimulate  thought  and  awaken  feeling. 
This  species  of  conclusion  requires  great  skill  and  dis- 
cretion, but  when  well  executed  secures  happy  results, 
in  harmony  with  the  highest  objects  of  preaching. 

2.  Another  design  of  a  conclusion  is  to  express 
thoughts  which  do  not  belong  to  any  other  part  of 
the  discourse.  In  the  elaboration  of  a  plan  disposi- 
tion usually  distributes  to  the  conclusion  pertinent 


224  MATERIAL   OF   CONCLUSIONS. 

and  important  matter  tliat  lias  no  place  in  eitlier 
the  exordium  or  tlie  argument.  When  this  is  not 
the  case,  the  preaclier  is  at  liberty  to  select  matter 
that  can  be  spared  from  the  previous  parts  of  a  dis- 
course, and  which  he  can  more  eifectivelj  employ  in 
the  conclusion. 

3.  Summarily,  it  may  be  said  that  the  design  of  a 
conclusion  is  to  apply  to  the  grand  object  of  the  dis- 
course whatever  has  been  said  in  the  foregoing  parts, 
and  to  intensify  its  effect  by  an  emphasis  peculiar  to 
itself.  Whatever  design,  therefore,  the  preacher 
cherished  in  the  preparation  and  delivery  of  his  dis- 
course should  be  palpable  in  the  conclusion,  and,  if 
possible,  should  be  thoroughly  accomplished  before 
its  close. 

§  1.  The  Matter  appropriate  to  Conclusions. 

The  matter  or  themes  of  the  conclusion  may  appro- 
priately be  various. 

1.  Inferences.  At  the  end  of  a  logical  argument 
one  or  more  inferences  from  the  points  proved  are 
strictly  in  order.  This  style  of  conclusion  has  at 
some  periods  been  carried  to  excess,  but  now  is  com- 
paratively little  practiced.  Nevertheless,  it  is  not  to 
be  entirely  rejected  either  in  explanatory  or  observa- 
tional discussion,  although  perhaps  it  has  a  closer 
affinity  with  prepositional. 

2.  Becajnt'idation  is  well  adapted  to  explanatory, 
observational,  and  applicatory  discussion.  It  enables 
the  preacher,  by  rehearsing  his  leading  thoughts  in  a 
summary  form,  to  impress  them  upon  the  memory 
of  his  hearers,  and  to  make  them  converge  more 
powerfully  upon  the  great  object  of  persuasion.  Re- 
capitulation, when  employed  in  conclusion,  need  not 
occupy  the  whole  space.     Indeed,  it  may  often  bo 


APriiOPRIATE    MATTER.  225 

most  fitly  used  as  a  species  of  transition,  a  connectinoj 
link  between  the  argument  and  the  ultimate  or 
crowning  ini])ression. 

3.  Ajypcal^  including  specific  addresses  to  different 
classes  and  characters ;  for  instance,  to  the  aged  and 
the  3'onng,  parents  and  cliildren,  penitent  and  impen- 
itent, Christians,  backsliders,  etc.  Great  care  must 
be  taken  to  avoid  sameness  in  the  order  or  matter  of 
appeal. 

4.  Exlwriation.  Hortatory  conclusions  are  fre- 
quently called  for  on  nearly  every  class  of  subjects, 
and  following  every  style  of  discussion. 

Exhortation  may  be  either  general  or  specific.  It 
may  relate  to  immediate  or  remote  action.  It  may 
be  applied  to  the  sinner  or  the  saint.  It  may  avail 
itself  of  alternatives,  of  admonitions,  of  promises, 
and  even  of  pertinent  and  impressive  anecdotes.  In 
short,  the  whole  field  of  fact,  of  experience,  and  of 
Scripture  is  open  to  supply  choice  material  for  a  con- 
cluding exhortation. 

RHETORICAL    ADVICES. 

With  this  and  the  preceding  topic,  the  student 
should  associate  in  his  mind  the  more  valuable  sug- 
gestions which  rhetoricians  have  recorded  with  refer- 
ence to  excitation  and  addresses  to  the  feelings  and 
the  passions.     They  are  summarily  these  : 

1.  The  audience  must  have  been  gradually  pre- 
pared in  advance  for  pathetic  address.  Appeals  to 
the  passions  not  founded  on  knowledge  or  conviction 
are  worse  than  fruitless.  They  react  against  the 
speaker.  Hence  discussion  should  precede  them, 
producing  conceptions  and  judgments  preparatory 
to  thosp  feelings  and  purposes  which  result  iu  ac- 
tion 

15 


226  RHETORICAL   ADVICES. 

2.  The  speaker  must  avoid  Indicating  liis  purpose 
to  move  the  feelings.  "Never  set  apart  a  Lead  of 
discourse  in  form  for  raising  any  passion  ;  never  give 
warning  that  jou  are  about  to  be  pathetic,  and  call 
upon  jour  hearers,  as  is  sometimes  done,  to  follow 
you  in  the  attempt.  This  almost  never  fails  to  prove 
a  refrigerant  to  passion.  It  puts  the  hearers  imme- 
diately on  their  guard,  and  disposes  them  for  criticis- 
ing much  more  than  being  moved. "^ 

3.  The  speaker  must  himself  be  possessed  of  real 
feeling.  His  mind  must  so  participate  in  the  results 
of  his  own  argumentation  that  at  the  appropriate 
moment  his  emotions  rise  and  assume  a  leadership 
over  the  emotions  of  his  cono;reo^ation.  "  There  are 
a  thousand  interesting  circumstances  suggested  by 
real  passion  which  no  art  can  imitate  and  no  refine- 
ment can  supply.  There  is  a  contagion  among  the 
passions.  The  internal  emotion  of  the  speaker  adds 
a  pathos  to  his  words,  his  looks,  his  gestures,  and  his 
whole  manner,  which  exerts  a  power  almost  irresisti- 
ble over  those  who  hear  him."f 

4.  Corresponding  to  this  state  of  his  own  feelings, 
the  speaker  must  employ  only  the  appropriate 
thouirhts  and  lano'uao'e  of  emotion. 

(1.)  He  sliould  present  particular  rather  than  gen- 
eral views  of  his  subject.  Whole  audiences  are  some- 
times moved  to  tears  by  statements  of  individual  suf- 
ferings on  a  field  of  battle,  when  general  statements 
of  the  most  dreadful  carnage  awaken  little  or  no 
emotion. 

(2.)  The  speaker  should  select  only  those  points 
and  features  of  the  subject  which  are  adapted  to  pro- 
duce the  sentiments  he  desires  to  awaken.  These 
will  generally  be  those  more   prominent   and   strik- 

*  Jamieson,  following  Blair  T  Ibid. 


UEVOTIONAL    CONCLUSIONS.  227 

ing  features  wliicli  imply  others  of   minor  import- 
ance. 

(3.)  His  language  should  be  simple  and  unaffected, 
yet  animated  and  glowing,  calculated  to  stimulate 
the  imagination  of  his  hearers  and  to  give  it  scope 
for  action. 

5.  Finally.  ''  Beware  of  straining  passion  too  far, 
of  attempting  to  raise  it  to  unnatural  heights.  Pre- 
Bcrve  always  a  due  regard  to  what  the  hearers  will 
bear;  and  remember  tliat  he  wdio  stops  not  at  the 
proper  point,  who  attempts  to  carry  them  further  in 
passion  than  they  will  follow  him,  destroys  his  whole 
design.  By  endeavoring  to  warm  them  too  much 
he  takes  the  most  effectual  method  of  freezing  them 
completely."  '^ 

DEVOTIOJfAL    EXPRESSIONS. 

As  it  is  of  great  importance  to  maintain  in  a  dis- 
course, when  practicable,  the  principle  of  climax, 
preachers  often  find  it  well  to  use  for  their  closing 
expressions  some  form  of  devotional  utterance.  The 
following  is  a  classification  of  the  principal  forms  of 
this  style  of  conclusion : 

1.  A  stj'ildng  j)assage  of  Scripture,  It  is  sometimes 
highly  fitting  for  the  preacher  to  end  as  he  began, 
with  his  text.  But  often  other  passages  of  the  divine 
word  occur  to  him  as  even  more  appropriate.  For  in- 
stance, a  sermon  on  repentance  might  be  concluded 
•with  Ezekiel's  thrilling  appeal :  "  Turn  ye,  turn  ye 
from  your  evil  ways ;  for  wdiy  will  ye  die,  O  house  of 
Israel?"  A  sermon  on  the  plan  of  salvation  miglit 
emphatically  and  suggestively  terminate  in  St.  Paul's 
exclamation  :  "  O  the  depth  of  the  riches  botli  of  the 
wisdom  and  knowledge  of  God  !" 

*  Jamieson. 


228  EXAMPLES   OF    CONCLUSIONS. 

2.  Prayer.  A  supplicatory  expression  may  often 
be  used  at  the  closing  sentence  of  a  discourse.  AYell 
employed  words  of  prayer  at  the  crisis  of  a  sermon 
not  only  give  dignity  to  the  subject,  but  seem  to 
array  it  in  all  its  force  between  the  hearer  and  his 
God. 

A  prayerful  utterance  at  the  conclusion  of  a  ser- 
mon often  assumes  the  form  of  a  benediction.  Quota- 
tions of  Scripture  and  benedictions  are  often  mingled 
together,  as  in  the  following  examples  from  Richard 
Watson. 

Watson's  sermon  on  "The  Coming  of  the  King  of 
Zion  "  closes  with  these  words  : 

As  the  redeemed  of  the  Lord,  let  us  "  return  and  go  to  Zion 
■svith  songs  and  everlasthig  joy  upon  our  heads,"  and  then  at 
last  we  "shall  obtain  joy  and  gladness,  and  sorrow  and  sighing 
sliall  forever  flee  away!"  God  grant  us  this  grace,  for  Christ's 
Rake !     Amen ! 

That  on  "The  Knowledsje  of  Christ"  concludes 


o 


thus : 

While  millions  of  mankind  are  actually  "perishing  for  lack 
of"  this  "knowledge,"  let  us  incessantly  pray  that  God  would 
"send  forth  his  light  and  truth,"  and  that  his  "way  may  be 
kDown  upon  earth,  his  saving  health  among  all  nations." 

3.  A  doxology.  This  may  be  a  direct  quotation, 
or  a  paraphrase  of  some  of  the  inspired  ascriptions 
of  praise  to  God.  Of  the  latter  a  somewhat  artifi- 
cial, but  nevertheless  striking  example  may  be  given 
from  Bishop  Ileber's  sermon  on  ''  The  Existence  of 
Spirits :" 

To  Him,  the  seed  of  the  woman  and  bruiser  of  the  serpent's 
head;  to  Ilim,  from  the  inhabitants  of  every  world  and  element, 
and  sun  and  star;  from  all  that  dwell  on  the  earth,  above  and 
under  it,  be  ascribed  as  is  most  due,  with  the  Father  and  the 


ESSENTIAL    CHARACTERISTICS.  229 

ndy  Gliost,  all  might  and  all  honor,  glory  and  dominion,  now  and 
forever." 

A  more  harmonious  and  triumpliant  example  is 
fomid  in  the  conclusion  of  Dr.  Mason's  celel|ated 
sermon  on  •'  Messiah's  Throne  :" 

Tlie  days,  0  brethren,  roll  rapidly  on  when  the  shont  of  the 
isles  shall  swell  the  thunder  of  the  continent ;  when  tlie  Thames 
and  the  Danube,  when  the  Tiber  and  the  Rhine  shall  call  upon 
the  Euphrates,  the  Ganges,  and  the  Nile,  and  the  loud  concert 
shall  be  joined  by  the  Hudson,  the  Mississippi,  and  the  Amazon, 
singing  with  one  heart  and  one  alleluiah,  Salvation!  the  Lord 
God  omnipotent  reigneth ! 

Comfoitone  another  with  this  faith  and  with  these  words: 
"Now  blessed  be  the  Lord  God,  the  God  of  Israel,  who  only 
doeth  wondrous  things.  And  blessed  be  his  glorious  Name 
forever.  Let  the  whole  earth  be  filled  with  his  glory!  Amen 
and  amen!" 

§  2,  Essential  Characteristics  of  Conclusions. 

The  foregoing  precepts  and  examples  will  suffice 
to  indicate  the  appropriate  material  of  conclu- 
sions, and  also  to  point  out  variety  as  a  lead 
ing  principle  which  should  govern  in  their  structure. 
No  preacher  should  form  the  habit  of  closing  his  ser- 
mons in  anj  uniform  mode,  for  however  impressive 
a  given  style  may  be,  it  will  by  iteration  lose  its 
effect.  While  this  principle  demands  habitual  varia- 
tion of  mode,  and  sometimes  may  even  dictate  the 
seeming  abruptness  heretofore  described,  yet  it  will 
never  authorize  in  a  conclusion  the  use  of  new  mat- 
ter, or  that  which  is  not  appropriately  connected  with 
the  main  subject  of  discourse. 

Another  important  characteristic  of  conclusions 
should  be  hrevltii.     Nothins:  can  exceed  the 

Brevity, 

ill  taste  or  tlie  bad  effect  of  long-drawn  per- 
ambidatory  conclusions.     Yet  excessive  length  is  a 


»230  CLOSE   WITH   ENERGY. 

common  fault  of  the  conclusions  of  extemporaneous 
preachers  and  Avriters ;  in  fact,  of  all  who  do  not 
govern  themselves  both  in  the  preparation  and  deliv- 
ery of  sermons  by  well-defined  plans.  New  thon£i;ht9 
occur  to  them,  and  they  are  hitclied  on  to  what  has 
gone  before.  What  is  worse,  sometimes  the  preacher 
becomes  conscious  that  he  has  failed  to  accomplish 
the  object  of  his  discourse,  or  to  awaken  the  degree 
of  interest  he  ought  to  have  excited,  and  he  struggles 
on  in  the  vain  endeavor  to  compensate  the  fault, 
until  at  last  he  is  forced  to  terminate  further  from  his 
object  than  when  his  conclusion  began.  Few  things 
are  more  tiresome  yj^o  hearer  or  preacher  than  the 
undue  continuance  or  the  endless  circlino*  about  of 
an  indefinite  and  protracted  conclusion. 

Next  to  this  in  the  catalogue  of  faults  is  dullness, 
or  languor  of  delivery  ;  indeed,  any  subsi- 
dence of  oratorical  power  which  enfeebles 
the  final  impression.  The  best  remedy  for  these 
faults  is  to  condense  the  foregoing  parts  of  the  dis- 
course into  their  appropriate  time  and  space.  For 
although  the  conclusion  should  be  brief,  it  cannot 
witli  impunity  be  jostled  out  of  the  position  due 
to  it.  It  has  its  own  oftice  to  fill,  and  the  wise 
preacher  will  not  allow  it  to  be  displaced  or  ren- 
dered nugatory.  jSTeither  will  he  continue  his  dis- 
course till  his  voice  is  weakened,  or  his  strength  is 
exhausted.  He  will  aim  to  close  with  life  and  energy, 
even  though  his  energy  may  appear  somewhat  sub- 
dued, as  more  tributary  to  solemnity  and  moral 
power. 

Power  in  a  conclusion  is  not  so  much  attained  by 
startling  words  and  loudness  of  voice  as  b}^  a  certain 
concentration  of  thought  which  brings  the  w^hole 
weight  of  the  discourse  to  bear  at  a  single  point,  and 


CLOSE   WITH    ENEllGY.  231 

thus  results  in  a  strong  and  lasting  impression.  Row 
different  is  such  a  result  from  that  of  an  indefinite- 
ness  which  loses  sight  of  the  main  object  at  the  very 
moment  when  that  object  should  be  made  most  pal- 
pable, and  also  of  that  feebleness  which  exhausts 
itself  before  the  object  is  reached. 

To  attain  the  highest  excellence  in  executing  the 
conclusion  of  a  discourse  is  perhaps  the  most  difficult 
as  Avell  as  the  most  important  task  of  an  orator.  But 
the  elements  of  success  are  within  the  reach  of  every 
one.  They  are,  a  careful  study  of  the  proper  design, 
the  appropriate  material,  and  the  just  limits  of  this 
branch  of  discourse  ;  a  close  observation  of  the  results 
of  diiferent  modes  in  application  to  different  subjects, 
and  a  persevering  determination  to  attain  excellence 
at  whatever  expense  of  effort. 


232  ESSENTIAIi   QUALITIES. 


CHAPTEE  X. 

lOSSENTIAL    QUALITIES    OF    THE     SER^MON    AS    k 
WHOLE. 

Haying  considered  the  entire  work  of  disposition 
in  its  distribution  of  the  materials  of  a  sermon  and  in 
the  structure  of  each  principal  part,  it  is  now  import- 
ant to  ascertain  what  is  necessary  to  a  sermon  as  an 
organic  whole. 

If  hitherto  we  have  been  occupied  to  some  degree 
with  the  anatomical  framework,  without  which  no 
organized  body  can  exist,  we  are  now  to  consider  the 
ciiaraeter  and  t>ody  as  clotlicd  iu  flcsli  aud  pcrvadcd 
fitness.  ^^,j^]^  iifQ^     ^Yg  ^YQ  ^^  invcstigato  its  char- 

acter, and  determine  its  fitness  or  unfitness  for  the 
work  to  which  it  is  appointed.  We  are  not  merely 
to  consider  whether  it  has  life,  but  whether  ''  the  life 
is  for  the  lio-ht  of  men." 

In  general  terms  it  may  be  asserted  that  there  are 
at  least  four  qualities  which  ought  to  pervade  every 
sermon  as  essential  elements  of  its  character. 

Every  sermon  should  be  at  once  evangelical,  inter- 
esting, instructive,  and  eifective  or  powerful  for  good. 
Neither  of  these  qualities,  except  the  last,  necessariljf 
implies  the  existence  of  the  others.  A  sermon  thor« 
oughly  evangelical  in  sentiment  may  be  dry,  intricate, 
uninteresting,  uninstructive,  and  powerless. 

Again,  a  sermon  may  be  in  many  senses  interest- 
ing, and  yet  wholly  void  of  evangelical  truth  or  spirit, 
equally  uninstructive,  and  entirely  inefficient  for  re- 
ligious good. 


EVANGELICAL   CHARACTER.  233 

Still  again,  a  sermon  may  contain  mncli  instruction, 
and  impart  valuable  knowledge  on  divers  subjects, 
without  being  evangelical  or  Christian  in  any  proper 
sense. 

The  qualities  of  sermons  necessarily  depend  both 
upon  the  choice  of  subjects  and  the  manner  of  their 
treatment.  It  will  be  very  difficult,  if  not  impossible, 
to  render  any  subject  interesting  in  which  the  proper 
elements  of  interest  do  not  inhere.  It  will  be  equally 
impracticable  to  be  instructive  on  any  topic  which  the 
speaker  does  not,  at  least  in  some  of  its  aspects,  un 
derstand  better  than  his  audience. 

Effectiveness,  in  a  Christian  sense,  demands  all  the 
preceding  qualities  in  due  combinations,  and  super 
adds  such  an  utterance  of  them  as  results  in  accom- 
plishing the  spiritual  ends  whereunto  the  word  of 
God  is  sent.  These  qualities  severally  deserve  con- 
sideration. 

§  1.  Evangelical  Character. 

An  evangelical  character  must  be  regarded  as 
strictly  fundamental  to  all  true  preaching.  This  qual- 
ity involves  the  truth  proclaimed  and  the  spirit  in 
which  it  is  expressed. 

As  to  truth,  evangelical  preaching  demands  a  full 
and  frequent  declaration  of  the  peculiar  doctrines  of 
Christianity;  such  as  the  depravity  of  man,  the  di- 
vinity of  Christ,  the  necessity  and  provisions  of  the 
atonement,  the  essentiality  of  repentance  and  conver- 
sion, justification  by  faith,  and  sanctification  by  the 
Spirit. 

This  quality  of  preaching  also  requires  that  all  other 
truth  when  employed  should  be  the  subject  of  evan- 
p-elical  application.     For  that  purpose  the  Autruthmaybe 

11  /.  1-  IT  .      evangeUcaUy 

whole  range  ot  truth  is  at  the  disposal  ol    applied. 


234:  EVANGELICAI    SPIRIT. 

the  Christian  minister.  He  may  with  that  end  in 
view  set  forth  tlie  truths  of  natural  religion,  of  Juda- 
ism, and  even  of  philosophy,  history,  and  science. 
To  dwell  on  such  truths  principally,  or  to  the  exclu- 
sion of  the  foregoing  class,  would  necessarily  destroy 
or  neutralize  the  evangelical  character  of  preaching- 
would  be  to  announce  another  Gospel.  Still  the 
truths  comprehended  under  the  various  systems  al- 
luded to  are  neither  to  be  ignored  nor  slighted.  They 
are  indeed  to  be  regarded  as  the  necessary  comple- 
ment of  the  Gospel  system.  But  they  are  to  be  held 
as  subordinate,  and  chiefly  used  for  illustration. 

As  to  the  spirit  of  preaching,  there  are  modes  of 
declaring  even  pure  evangelical  truth  not  in  harmony 
with  its  design.  Sncli,  on  the  one  hand,  would  be  a 
harsh  denunciatory  manner;  on  the  other  a  formal, 
careless,  or  trivial  style. 

The  sj^irit  of  the  Gospel  essentially  requires  love, 
meekness,  earnestness,  solemnity,  and  zeal  to  be 
blended  together  in  the  communication  of  the  truths 
belonging  to  it,  and  by  which  it  seeks  to  win  the 
hearts  of  men.  The  spirit  of  evangelical  preaching 
especially  demands  purit}^  of  motive  and  singleness  of 
purpose  to  glorify  God  even  at  the  expense  of  ora- 
torical ambition  or  worldly  renown. 

In  these  respects  it  differs  signally  from  every  other 
Characteristic  ^^'^^^^  ^^^  public  spcakiug.  Ilerc  is  tliC 
difference.  reasou  wliy  Christian  experience  is  essen- 
tially necessary  to  the  right  preaching  of  the  Gospel, 
and  why  it  is  impossible  for  an  unbeliever,  however 
learned  or  ingenious,  to  be  successful  in  the  work, 
even  though  he  were  to  make  use  of  evangelical 
truth  as  his  material.  These  considerations  may  also 
enable  us  to  discover  one  great  cause  of  the  difference 
of  success  among  preachers,  and  also  the  difference  of 


CHARACTERISTIC    DIFFERENCE.  235 

success  on  the  part  of  tlie  same  preacher  at  diflTerent 
periods  of  his  life,  and  in  accordance  witli  different 
degrees  of  piety  and  different  kinds  of  effort. 

As  our  Saviour  said  of  casting  out  evil  si)irits,  *'  this 
kind  goeth  not  out  but  by  prayer  and  fasting,"  so  in 
respect  to  the  great  work  of  preaching  Christ  and 
Lira  crucified  no  man  can  successfully  accomph'sh  it 
^*f  he  have  not  "  the  spirit  of  Christ." 

''  A  man  cannot,"  said  M'Cheyne,  "  be  a  faithful 
minister  until  he  preaches  Christ  for  Christ's  sake." 
In  a  similar  view  Cecil  remarked  :  "  God  puts  pecul- 
iar honor  on  the  preaching  of  Christ  crucified.  Men 
may  preach  Christ  ignorantly,  blunderingly,  absurdly ; 
yet  (if  they  know  no  better  and  do  it  in  the  right 
spirit)  God  will  give  it  efiicacy,  because  he  is  determ- 
ined to  magnify  his  own  ordinance." 

On  the  other  hand,  vain  is  the  highest  intellectual 
effort,  even  of  pious  men,  if  it  be  misdirected,  if  it 
seek  to  lift  men  to  heaven  by  any  other  i^teiieetuaiism 
power  than  that  of  the  cross.  This  fixct  ^^^^^<^^^^^- 
is  strongly  set  forth  in  a  sermon  by  Rev.  Dr.  Todd,  of 
Pittsfield,  on  "The  Tendencies  of  Intellectual  Preach- 
ing."    The  following  extracts  are  in  point : 

Mere  exhortation  will  soon  become  vapid  and  powerless;  and 
to  bring  men  into  a  light  merely  intellectual,  however  strong, 
will  leave  the  heart  unreached.  The  Churches  under  such 
preaching  might  not  know  Avhat  ailed  them,  but  they  would 
feel  that  their  wants  are  not  met.  The  light  of  the  Aurora 
Borealis  may  stream  up  and  tremble  and  fill  the  lieavens,  pure 
as  the  flaelies  of  joy  or  sorrow  flitting  over  an  angePs  face,  but 
ycu  grow  cold  while  you  gaze  at  it. 

There  may  be  the  most  beautiful  productions  of  the  imagination, 
of  the  taste,  and  the  creations  of  an  earnest  and  lofty  spirit,  but 
the  soul  may  starve  while  she  seems  to  be  feasting  on  the  very 
confectionery  of  the  intellect.     The  tree  may  seem  as  if  reared 


23G  INTELLECTUALISM    INSUFFICIENT. 

in  tlic  garden  of  tlie  Lord;  it  luay  spread  wide,  and  be  loaded 
with  a  superabundance  of  foliage  and  flowers,  fresh  as  ever- 
blooming  exotics;  but  tiie  fruits  of  the  Spirit  will  not  grow  there- 
on. Honestly,  faithfully  the  workman  may  task  his  powers  to 
bring  out  what  h  new,  bold,  original,  and  great;  but  he  mourns, 
and  the  people  mourn,  that  the  results  are  no  greater  than  if  le 
had  a  life-lease  of  what  is  felt  to  be  the  dreary  domain  of  com- 
mon])! ace. 

Is  it  not  a  melancholy  fact  that  the  pulpits  that  have  been  the 
most  renowned  for  talents,  that  were  brilliant  and  lofty,  have 
been  far  from  being  successful  in  proportion,  the  conversion  of 
sinners  and  the  spirituality  of  the  Church  being  the  standard  ? 

We  can  conceive  of  a  genius  with  power  to  take  you  to  the 
rings  of  Saturn  and  turn  them  inside  out,  but  that  genius  would 
not  reach  the  heart.  Talents  elsewhere  may  produce  results  in 
proportion  to  their  greatness,  but  not  so  hei-e.  The  undue  exalt- 
ation of  the  intellect  is  sure  to  be  punished  by  at  least  an  equal 
destitution  of  vital  piety. 

We  must  remember  that  men  are  made  up  of  intellect  and  of 
emotion,  or  heart;  that  the  intellect  predominates  only  in  a  very 
few  with  whom  we  have  to  do ;  that  the  great  body  of  men  are 
not  intellectual ;  and  it  is  an  ordained  law  of  God  that  his 
preached  word  shall  reach  the  heart  only  when  it  comes  through 
the  heart,  so  as  to  be  shaded  and  even  colored  by  the  heart. 
Eloquence  may  soar  on  a  sublime  wing  on  otlier  subjects,  and 
may  carry  men  even  to  frenzy ;  but  in  the  Gospel  the  eloquence 
of  the  heart  only  can  come  into  communication  with  the  heart, 
and  this  does  and  must  and  will. 

If  these  views  are  correct,  with  what  fervency 
should  every  j)reacher  offer  the  prayer:  "Create  in 
me  a  clean  heart,  O  God ;  and  renew  a  right  spirit 
within  me ! " 

The  liistory  of  the  Churcli  during  successive  ages 
DemonstrationB  P^'ovcs  that  thc  progrcss  of  truo  rcligioii 
ofhiatory.  'jj  ^]jq  world  lias  cvcr  depended  upon  the 
evangelical  character  of  preaching  as  an  essential 
agency. 

The  preaching  of  the  apostles  was  the  Gospel  itself, 


HISTORICAL  VIE^r.  237 

and  o;lorioiis  were  tlie  results.  Duriuo;  the  first  and 
second  centuries  tlie  example  of  the  apostles  was  gen- 
erally followed,  with  similar  results,  notwithstanding 
widespread  and  bloody  persecutions. 

In  the  third  century  allegorical  and  mystical  metli- 
ods  of  treating  religious  doctrines,  and  even  Scrip- 
ture  facts,  spread  their  baleful  influence  over  the 
pulpit  of  centuries  following.  A  little  later,  as  th(3 
vitality  of  Christianity  declined,  preaching  by  some  of 
the  leading  Fathers  began  to  be  modeled  servilely 
after  the  precepts  of  the  Grecian  rhetoricians.  Be- 
tween these  two  classes  of  errors  preacliing  gradually 
lost  its  power,  and  finally,  during  the  medieval  ages, 
became  for  the  greater  part  a  ceremony,  but  some- 
times an  instrumentality  of  evil.  As  a  consequence 
the  truth  of  God  was  obscured,  and  its  light  nearly 
withdrawn  from  the  w^orld. 

Pointed  evangelical  preaching  was  the  prime 
source  of  power  among  the  reformers,  enabling  them 
with  the  blessing  of  God  to  refute  and  banish  from 
large  portions  of  the  Church  the  accumulated  errors 
of  centuries. 

So  again  in  England,  when  not  only  the  ministers 
of  the  so-called  reformed  Church,  but  even  the  Puri- 
tans themselves,  fell  into  a  style  of  preaching  in  which 
metaphysical  and  philosophic  divinity  predominated 
over  the  plain  and  pungent  doctrines  of  evangelical 
truth,  vital  piety  declined  to  such  a  degree  that  the 
Church  lost  confidence  in  the  scriptural  means  of 
^race,  and  resorted  in  vain  to  "moral  societies"  as  a 
means  of  checking  the  tide  of  public  profligacy  and 
corruption.  It  was  in  this  emergency  that  God 
raised  up  Wesley,  Whitefield,  and  their  coadjutors, 
as  flaming  herakls  of  evangelical  truth,  under  whose 
ministrations  a  glorious  revival  of  pure  and  undefilod 


23S  EVANGELICAL   CHARACTER   ESSENTIAL. 

religion  was  caused  to  spread  over  botli  England  and 
America. 

From  that  period  to  tLe  present  this  principle  has 
been  ilhistrated.  True  religion  has  been  revived  and 
established  wlierever  evangelical  truth  has  been  faith- 
fully preached  bv  a  ministry  who,  having  experience  1 
its  power,  have  also  exempliiied  its  excellence  ;  wliilo 
it  has  declined  and  the  ways  of  Zion  have  mourned 
wherever  this  essential  characteristic  of  Gospel 
preaching  has  been  wanting. 

The  evangelical  character  of  preaching  now  com- 
mended will  do  much  to  redeem  a  sermon  from  other 
and  serious  detects.  The  truth  itself  has  force,  and 
T«>,..»r,.  ^«^o.  so  also  lias  the  spirit  of  love  and  meekness. 

iTinerent  power  J: 

oftruth.  j^Q^  them  be  joined  together,  and  although 

they  may  be  to  some  degree  depressed  and  neutral- 
ized by  the  counteracting  effect  of  dull  conceptions 
and  feeble  ntterances,  vet  they  will  do  good,  and 
often  accomplish  glorious  results  nnaided  bj  more 
brilliant  qualifications. 

Happily,  we  live  at  a  period  and  in  circumstances 
Demands  of  the  iu  wliicli  evangclical  truth  is  widely  ap- 

present  and  fu-  .  ,         „!  ""  •       i        i.i  •      •  " 

tTire.  precuited.     Ihe  revivals,  the  missionary 

efforts,  and  the  rapid  progress  of  the  truth  during 
the  last  hundred  years  have  proceeded  as  direct 
results  from  a  style  of  preaching  more  generally 
evangelical  than  has  been  previously  known  sinco 
the  earliest  centuries  of  the  Christian  era. 

Although  the  present  times  are  not  without  alarm- 
ing tendencies  of  departure  from  both  the  spirit  and 
form  of  evangelical  truth,  yet  there  are  powerful 
ao^en3ies  at  work  to  counteract  those  tendencies,  and 
to  make  the  Gospel  more  than  ever  the  power  of  God 
unto  salvation. 

May  every  reader  of  this  volume  be  enabled  tc 


NECESSITY   OF   AWAKENING    INTEREST.  239 

cast  tlie  weight  of  liis  life  and  influence  into  the 
scale  of  a  pure  evangelism,  and  thus  hasten  the  day 
of  the  Gospel's  final  triumph  ! 

§  2.  Interest. 

It  is  due  to  the  excellence  and  intrinsic  importance 
o(  evangelical  truth  that  it  be  proclaimed  in  an  in- 
teresting manner.  No  preacher  has  a  right  to  mask 
the  glorious  Gospel  in  dry,  vague,  prosy,  or  enigmatic 
utterances ;  neither  to  caricature  it  with  formality  or 
bombast. 

Interest,  as  a  quality  of  discourse,  is  an  inherent 
power  of  eno-ao-ino;  and  holdino;  the  atten- 

f-  4-  ^^  A.  ^  4.^         T  -1  Definition. 

tion  01  those  to  whom  the  language  is  ad- 
dressed. Its  essential  importance  is  seen  in  the  fact 
that  no  mind  can  be  profited  unless  its  attention  is 
both  arrested  and  occupied.  Memory  is  also  depend- 
ent upon  the  fact  and  the  degree  of  attention ;  while 
there  is  little  hope  of  the  heart  being  affected  by  any 
discourse  in  which  the  mind  does  not  become  deeply 
interested. 

NECESSITY    OF    AWAKENING    INTEREST. 

The  preacher  must  remember  that  in  a  large  class 
of  his  hearers  there  is  a  native  aversion  to  the  Gos- 
pel which  he  preaches;  an  aversion  strengthened  by 
habits  of  sin  and  the  pride  of  rebellious  hearts.  This 
aversion  it  is  his  duty  and  necessity,  as  far  as  possible, 
to  overcome  by  awakening  in  their  minds  a  lively 
interest  in  his  subject. 

Pettj-  surprises  and  startling  paradoxes  fall  entirely 
beneath  what  is  demanded  for  this  object.  Such 
artifices,  however  commended  and  practiced  by  some, 
are  usually  regarded  by  intelligent  hearers  as  signals 
of  mental  weakness  or  poverty  of  resource,  which 


240  MEANS   OF   AWAKENING    INTEREST. 

excite  pity  for  tlie  speaker  rather  than  interest  in  his 
Bubject. 

MEANS. 

It  is  doubtless  impossible  to  reduce  to  a  sjsten.atic 
form  of  statement  all  the  elements  which  may  be 
inade  to  contribute  to  the  essential  object  of  making 
Christian  truth  interesting.  Much  more  is  it  ini- 
j)0ssible  to  describe  the  iniinitelv  diversified  forms  In 
which  different  minds  will  apply  interesting  phases 
of  truth  to  the  countless  varieties  of  subjects  and  cir- 
cumstances. 

A  few  practical  hints  may  nevertheless  be  found 
useful  in  guiding  the  efforts  of  young  preachers  to 
make  their  discourses  interesting. 

BE    INTEEESTED    YOUKSELF,    IF    YOU    WOULD    INTEREST 
OTHERS. 

Shams  avail  nothing  here.  It  is  impossible  to 
awaken  the  interested  attention  of  auditors  if  the 
S}»eaker  is  not  interested  himself.  This  is  equally 
true  of  writing  and  of  speaking.  Hence  the  recipro- 
cal iniluence  of  composition  and  delivery.  'No  elocu- 
tion can  atone  for  the  dullness  or  other  grave  defects 
of  the  matter  it  enunciates.  In  like  manner  the  effect 
of  the  most  perfect  composition  may  be  neutralized 
by  a  bad  delivery. 

To  accomplish  the  object  now  proposed,  a  dis- 
course must  not  only  contain  interesting  matter,  but 
must  set  that  matter  forth  in  interesting  combinations 
of  thought  and  delivery.  It  requires  no  practiced 
ear  to  discern  the  difference  between  the  mischievous 
cry  of  lire  in  the  streets,  and  the  sharp,  true  ring 
of  Jlre  !  FIRE !  as  the  words  are  uttered  by  one  who 
Bccs  and  feels  the  dano-er  of  a  conflai^ration.     So  the 


INTEREST   EVANESCENT.  241 

preaclier  lias  no  need  to  inform  liis  hearers 

True  feeling 

that  he  feels  interested  m  his  subject.     It 
guch  be  the  fact  they  will  either  become  aware  of  it, 
or,  what  is  more  important,  will  find  a  simihir  feeling 
awakened  in  their  own  bosoms. 

The  principle  here  stated  is  incidentally  instruct- 
ive in  reference  to  various  modes  of  pulpit  prepara- 
tion. It  shows  emphatically  the  danger  of  relying 
upon  old  sermons  and  plans  of  discourse,  as  well  as 
that  of  the  too  frequent  repetition  of  sermons.  There 
is  something  in  the  genesis  of  thought  which  not 
only  causes  the  mind  to  glow  w^ith  interest,  but  which 
kindles  a  similar  glow  in  the  minds  of  others.  That 
glow  having  once  expired  in  the  speaker's  breast,  it 
is  difficult,  if  not  impossible,  to  rekindle  it.  The 
"threadbare  story,"  or  the  "thrice-told  tale,"  may 
drag  its  length  along  ;  but  no  matter  how  well  chosen 
the  language,  or  how  well  adjusted  the  periods,  no 
enlhusiasm  marks  the  utterance,  and  that  which 
originally  sparkled  and  vivified  is  now  dull  and  stale. 

Whoever  supposes  that  a  stock  of  old  sermons  will 
a^ail  him  as  well  as  new  wdiere  they  have  not  been 
heard,  deceives  himself.  It  is  only  wdien  the  preaclier 
can,  by  special  review,  bring  back  to  his  own  mind 
the  orio^inal  fcelino-  of  interest  that  he  will  succeed 
with  the  productions  of  the  past.  And  if  his  mind 
be  at  all  progressive  this  will  be  exceedingly  difficult, 
unless  he  can  blend  new  things  with  the  old  in  such 
a  manner  as  to  increase  the  interest  of  both. 

As  well  might  the  man  of  middle  years  expect  to 
recover  his  original  interest  in  the  triHes  that  amused 
his  boyhood,  as  the  preacher  in  advanced  life  to  be 
thoroughly  interested  in  the  best  compositions  of  his 
6cliool-days  or  his  incipient  ministry.  The  themes 
\nay  be  equally  interesting,  but  his  comprehension  of 


242  CLEARNESS    OF   EXPRESSION. 

tliem  and  his  capacity  to  illustrate  tliem  slionld  liavo 
oTowii  with  his  advance  in  years  and  increased  with 
his  constant  practice. 

If  these  views  are  correct,  it  may  he  safely  remarked 
that  no  style  of  pulpit  preparation,  however  elaho- 
rate,  is  sufficient  to  answer  the  Inchest  ends  of  preach- 
inir  for  a  £ri*eat  lenscth  of  time.  Hence  the  rule  should 
be  to  make  special  preparation  for  every  occasion  o{ 
preaching,  at  least  to  an  extent  that  will  thoroughly 
enlist  the  thoughts  and  interested  feelings  of  the 
preacher.  Only  thus  will  he  be  in  a  position  to 
interest  others. 

Some  preachers  when  they  have  prepared  a  choice 
sermon  count  it  as  a  substantial  addition  to  their 
Interest  pro-  stock  iu  trade,  to  be  carefully  hoarded  for 
gressive.  futurc  usc.     Not  SO  the  great  preachers 

of  the  day,  who,  having  confidence  in  their  own  pow- 
ers to  produce  as  good  sermons  in  the  future  as  they 
have  done  in  the  past,  and  indeed  better  than  any  of 
their  past  productions  would  be  in  tue  future,  do  not 
hesitate  to  give  their  sermons  promptly  to  the  press. 

Thus  they  put  themselves  under  the  necessity  ot 
constant  and  increasing  mental  activity,  and  the  re- 
sult is  that  they  acquire  additional  strength  with 
increasing  effort.  Other  preachers  may  safely  imitate 
their  habits  in  this  respect;  remembering  that  though 
novelty  is  not  an  essential  element  of  interest,  fresh- 
ness is. 

CULTH'ATE    CLEARNESS    AND    A'lVIDNESS    OF    EXPRESSION. 

"Without  pausing  now  to  consider  in  detail  the 
qualities  of  style  adapted  to  pulpit  address,  it  maybe 
asserted  that  the  perspicuous  utterance  of  definite 
thoughts  is  essential  to  an  awakening  of  interest  in 
the  minds  of  others.     Hence  misty  conceptions,  in- 


FREQUENCr   OF    ILLUSTEATION.  243 

voWed  sentences,  ill-cliosen  words,  and  wliatcvcr  else 
might  tend  to  befog  ov  bewilder  the  mind  of  the  hearer, 
should  be  carefully  avoided  as  barriers  in  the  way  of 
exciting  a  true  interest  in  any  subject. 

It  is  difficult  to  say  which  audiences  most  dislike, 
prosy  and  lifeless  sermons,  or  those  ])retentious  dis- 
courses which  are  above  their  comprehension  or  aside 
from  it.  It  is  impossible  for  them  to  be  interested 
in  either  class.  Hence  preachers  nmst  know  what 
language  is  comprehensible  to  their  hearers,  and 
learn  to  w^ield  it  with  directness  and  power. 

Guthrie,  the  great  preacher  of  the  Free  Scotch 
Church,  illustrates  this  subject  at  the  same  time  that 
he  indicates  his  view  of  its  importance.  Witness  the 
following  brief  extract  from  the  introduction  to  his 
sermon  on  "^Neglected  Warnings  :" 

Fire  low,  the  order  which  generals  have  often  given  to  their 
men  before  fighting  began,  suits  the  pulpit  not  less  than  the 
battle-field.  The  mistake,  common  to  both  soldiers  and  speakers, 
is  to  shoot  too  high,  over  people's  heads;  missing  by  a  want  of 
directness  and  plainness  both  the  persons  they  preach  to  and  the 
purpose  they  preach  for. 

]^o  audience  would  mistake  the  meanino;  of  such 
language,  or  fail  to  perceive  clearly  the  object  the 
preacher  had  in  view. 

ACQUIRE    FELICITY    AND    rRACTICE    FREQUENCY    OF    ILLUS- 
TRATION. 

The  example  of  the  great  preacher  is  authoritative 
on  this  point.  -Comparatively  few  people  are  capa- 
ble of  following  long  trains  of  abstract  reasoning, 
or  of  comprehending  condensed  or  protracted  state- 
ments of  profound  moral  and  religious  truth.  Hence 
the  preacher  must  come  down  to  the  point  of  view 


244  THE   ANALOGICAL    POWER. 

occupied  by  the  masses  of  men,  take  tliem  liy  tlic 
hand  and  lead  them  by  easy  steps  to  the  higher 
ground  of  enlarged  conception.  In  such  endeavors 
nothing  serves  more  efficiently  than  v\-ell  chosen  and 
familiar  illustrations. 

Materials  of  illustration  lie  thick  before  the  preacher 
throughout  the  great  worlds,  1.  Of  nature.  2.  Of 
history,  sacred  and  profane.  3.  Of  experience  and 
observation.  With  all  these  he  should  make  himself 
familiar  for  the  express  purpose  of  gathering  from 
them  whateVer  fact  or  resemblance  may  be  turned  to 
the  high  account  of  aiding  men  to  relish  and  compre- 
hend religious  truth. 

Some  men  possess  by  nature  a  special  talent  for 
comparison,  which  inclines  them  to  the-  excessive  use 
of  fio'urative  iano'uao:e.  With  them  the  task  is  to 
restrain  and  chasten  their  fondness  for  analogy. 
Buouidbecuiti-  Others,  and  by  far  the  greater  number, 
vated.  need  to  cultivate  systematically  and  assid- 

uously the  power  of  perceiving  and  stating  analogies. 
But  as  preachers  of  the  Gospel  none  should  content 
themselves  without  introducing  into  their  discourses, 
in  greater  or  less  abundance,  what  an  old  minister 
called  the  likes;  meaning  those  resemblances  or  fig- 
urative illustrations  by  which,  if  well  managed,  audi- 
ences never  fail  to  be  interested. 

The  frequent  use  of  familiar  and  striking  illustra- 
tions constituted  one  of  the  principal  charms  of  the 
preaching  of  Chrysostom,  and  there  is  no  one  trait 
more  common  to  the  most  popular  preachers  of  the 
present  day.  Those  who  have  heard  or  read  the 
sermons  of  Guthrie,  Spurgeon,  Beecher,  and  Simp- 
son will  recognize  the  correctness  of  tliis  statement. 

Let  none  be  discouraged  by  supposing  that  the 
talent   of    illustration    is   extremely   difficult   to    be 


ELEMENTS   OF   SUCCESS.  245 

acquired.  Any  one  wlio  will  sit  down  with  a  little 
cliild,  or  a  class  of  cliildrcn,  and  apply  himself  to  the 
task  of  entertainin'j;  and  instrncting  them  for  half  an 
hour  will  find  himself  instinctively  resorting  to  (;('in- 
parisons,  narratives,  and  the  kindred  means  of  illns- 
tration,  which  have  only  to  be  adapted  to  children  of  a 
larger  growth  to  answer  the  very  end  now  proposed. 
If  he  desires  higher  and  better  examples  he  has 
only  to  open  his  Bible  and  observe  how  the  great 
Teacher,  and  nearly  all  the  inspired  writers,  employ 
the  various  objects  of  nature,  and  the  events  of  life 
and  of  providence,  to  elncidate  and  embellish  religions 
truth. 

Whoever  is  deeply  convinced  of  the  importance  ot 
appropriate  illustrations  as  an  element  of  interest  in 
a  religious  discourse,  should  study  carefully  and  prac- 
tically the  laws  of  figurative  language  as  defined  by 
the  best  rhetoricians.  By  means  of  this  study  three 
important  things  are  to  be  learned : 

1.  What  belongs  appropriately  to  the  several  rec- 
oojnized  forms  of  fio^ure.  2.  How  to  avoid  the  serious 
fault  of  mixed  metaphor.  3.  What  forms  of  figure 
are  most  appropriate  either  for  instruction  or  im- 
pression. 

The  latter  class,  such  as  apostrophe,  interrogation, 
hyperbole,  vision,  climax,  etc.,  although  often  em- 
ployed to  arouse  and  fix  attention,  are  more  properly 
embraced  in  the  department  of  style. 

1.  The  figures  most  available  for  purposes  of  in 
gtruction  are  simile  and  metaphor,  the  one  being  ;i 
direct  and  formal  comparison,  the  other  an  informal 
and  abbreviated  comparison.  These  figures  not  only 
excite  the  attention  of  hearers,  but  occupy  their 
thoughts,  and  thus  add  permanent  interest  to  a  dis- 
course. 


2i6  EXAMPLES. 

A  few  examples  are  subjoined  from  Giitlirie''s  small 
volume  of  sermons  entitled  "  Speaking  to  the  Heart." 

SIMILES. 

It  is  a  dreadful  thing  to  see  the  liapphiess  of  a  human  being, 
like  a  brittle  vase,  shattered  at  a  blow,  the  fair  fabric  collapse  in 
an  instant  into  a  heap  of  ruins. 

Among  the  rudest  pagans  death  never  quenched  the  hope  of 
immortality.  That  hope  rose  over  the  grave,  shining  to  weeping 
eyes  like  the  evening  star  above  the  place  where  the  sun  had 
gone  down. 

Flowing  through  the  earth  like  streams  amid  desert-sands; 
shining  in  life's  darkest  nights  like  stars  in  a  wintry  sky;  throw- 
ing a  briglit  bow  over  every  cloud  of  fortune;  to  love  more  than 
to  anything  else  this  world  owes  what  blessedness  it  enjoys. 

A  fruit-tree  in  early  summer,  covered  with  a  sheet  of  flowers, 
topped  by  a  thrush  that  pours  forth  a  flood  of  song,  standing  on 
a  sward  enameled  with  flowers,  and  under  calm  blue  skies  that 
ring  with  music,  olfers  a  striking  contrast  to  the  same  tree  as 
it  appears  in  autumn,  with  the  ground  around  it  strewed  with 
withered  leaves,  and  only  a  few  fruits  of  all  those  rich  blossoms 
hanging  on  its  naked  branches.  Still  greater  the  contrast  be- 
tween this  world  as  it  i)resents  itself  to  the  eyes  of  youth  and 
as  it  a})pears  to  those  of  age.  How  rai-ely  are  its  expectations  of 
happiness  fulfilled!  Of  its  blossoms  how  few  ever  ripen  into 
fruit. 

SIMILE    AXD    METAPIIOK. 

Our  Lord  found  many  a  topic  of  discourse  in  the  scenes 
around  him  ;  even  the  humblest  objects  shone  in  his  hands,  as  I 
l;a^■e  seen  a  fragment  of  broken  glass  or  earthen  ware,  is  it 
caught  the  sunbeam,  light  up,  flashing  like  a  diamond. 

AVith  the  stone  of  Jacob's  well  for  a  puli)it  and  its  water  for  a 
text,  he  preached  salvation  to  the  Samaritan  woman.  A  little 
child,%h\ch  he  takes  from  his  mother's  side  and  holds  up  blush- 
ing in  his  arms  before  the  astonished  audience,  is  his  text  for  a 
sermon  on  humilitv. 


ILLUSTRATIONS   FllOM    EXAMPLE.  247 


METAPHOR. 

Jt  is  by  an  altar  and  through  a  victim  that  there  is  forgiveness 
rith  God;  pardon  flows  to  men  in  a  stream  of  bh)od.  Rut  here 
the  altar  is  a  cross,  and  its  victim  is  the  Son  of  the  Highest. 

2.  ^ext  to  tlie  formal  tropes  exemplified,  illustrct/ 
tions  from  analogy  add  interest  to  discourse. 

Of  these  there  are  two  classes  :  1.  Analogies  of  fact, 
such  as  the  phenomena  of  nature  and  historical  ex- 
amples. 2.  Hypothetical  analogies,  based  upon  fancy 
or  supposition. 

Did  space  allow,  most  interesting  and  instructi\e 
<^,xamples  of  the  first  class  might  be  adduced  from  the 
best  authors.  It  must  suffice,  however,  to  present  a 
brief  description  of  the  habits  of  a  preacher  who  ex- 
celled in  historical  illustration. 

A  writer""'  in  "Sprague's  Memorials  "  says  of  Di 
Porter,  of  Andover : 

I  have  often  gone  from  his  preaching  with  my  heart  wrung, 
literally  wrung  by  the  grasp  he  had  laid  upon  it,  and  it  was 
some  time  before  the  blood  flowed  freely  in  its  channels.  For 
making  this  impression  he  possessed  two  qualiflcations,  the  first 
of  which  I  think  especially  demands  attention,  because  it  is  val- 
uable and  because  it  can  be  acquired. 

It  was  the  habit  of  illustrating  and  enforcing  his  doctrine  by 
examples,  chiefly  by  grave  historical  or  biograi)hical  anecdotes. 
He  seemed  to  me  to  have  read  history  and  biography  witli  this 
view — 1<»  have  I'ead  them  as  a  preacher — to  have  read  them  as 
I  imagine  C'icero  would  have  recommended,  who  would  have  the 
orator  know  everything,  but  subordinate  all  knowledge  to  his 
life  task  as  orator. 

1  think  Dr.  Porter  must  have  had  a  common])]ace-book  for  tho 
record  and  classilication  of  facts  and  anecdotes  drawn  from  his 
whole  reading.  Out  of  his  treasury,  wherever  it  was,  he  was  al- 
ways bringing  some  pertinent  illustrations;  some  words  from  Bax- 
ter or  Milton^  uttered  in  appropriate  circumstances;  some  incident 
*  Dr.  Oiville  Dewey. 


248  iiYroTiiESis. 

from  the  life  of  Boerlinave  or  of  Oberlin,  or  some  grand  historical 
anecdote  vvhicli  fell  npo.i  the  point  to  which  it  was  applied  with 
astonishing  force.  It  carried  irresistible  conviction  ;  it  drove  the 
nail  to  the  quick.  It  was  light  and  [)Ower ;  it  was  lightning  tJiat 
rent  the  hardest  obstruction  in  its  way. 

The  other  qnalilication  was  strong  i-eligious  emotion. 

Corresponding  to  this  conjecture  the  biographer  of 
Dr.  Porter  says : 

He  read  and  thought  as  a  preacher,  and  all  his  intellectual  ex- 
ercises had  reference  to  this  one  grand  business  of  his  life.  He 
was  accustomed  in  his  general  reading  to  keep  memoranda  ol  in- 
teresting facts  in  a  blank  book  always  at  hand  for  the  purpose, 
^vith  the  view  of  increasing  the  richness  and  instructiveness  of 
his  sermons. 

He  once  himself  remarked  that 

If  there  was  anything  attractive  in  his  sermons  it  was  chiefly 
owing,  in  his  view,  to  the  variety  and  ai)propriateness  of  illustra- 
tion, which  by  this  process  he  had  acquired  the  ability  to  employ. 

Hypothetical  analogies,  in  the  absence  of  facts  ex- 
actly  adapted  to  meet  particular  circumstances,  may 
be  readily  constructed  by  suppositions  of  the  preach 
er's  own  mind. 

The  following  is  an  example  from  Dr.  Payson  : 

Suppose  you  wished  to  separate  a  quantity  of  brass  and  steel 
filings  mixed  together  in  one  vesssel,  how  would  you  effect  thia 
separation?  Apply  a  loadstone  and  immediately  every  particle 
of  iron  will  attach  itself  to  it,  while  the  brass  tilings  remain  be- 
hind. 

Thus,  if  we  see  a  company  of  true  and  false  professors  of  lelig- 
ion  we  may  not  be  able  to  distinguish  between  them  ;  but  let 
Christ  come  among  them  and  all  his  sincere  followers  will  be  at- 
tracted tow^ard  him,  as  the  steel  is  drawn  to  tlie  magnet,  while 
those  who  have  none  of  his  spirit  will  ren^ain  at  a  distance. 

Readiness,  and  skill  in  framing  pertinent  liypoth- 
eses,  often  prove  of  great  service  to  preachers  and 
pastors.      Suppositions  were  a  favorite  instrument- 


SCKIPTUKAL  AND  HISTORICAL  ALLUSIONS.       240 

ality  of  Pajson  for  awakening  an  interest  in  religions 
truth,  and  for  impressing  it  indelibly  upon  the  mem- 
ory of  those  who  heard  him.  He  emplo^'ed  them 
freely  in  sermons,  in  conversation,  and  in  the  instruc- 
tion of  his  Bible  class. 

To  the  members  of  his  Bible  class  the  following 
was  addressed  : 

Suppose  a  man  builds  a  temple,  with  one  seat  in  it  very  high 
and  mucli  ornamented,  and  anotlier  very  far  below  it.  You  ask 
him  for  Avhom  those  seats  are  designed,  and  he  replies:  "Why 
the  most  elevated  one  is  for  me,  and  the  one  below  it  is  for  God." 
Now  in  this  case  you  can  all  see  the  horrible  absurdity  and  im- 
piety of  such  conduct,  and  yet  each  of  you  who  continues  impeni- 
tent is  doing  this.  You  have  given  yourselves  the  first  place  in 
your  affections,  you  liave  thought  more  of  yourselves  than  of  God, 
and  have  done  more  to  please  yourselves  than  to  please  God;  in 
.^hort,  you  have  in  everything  preferred  yourselves  before  him. 

3.  Appropriate  scnjjtural  and  historical  allusions 
add  much  to  the  interest  of  religious  discourse. 

Well  chosen  classical  allusions  have  always  been 
thought  to  lend  a  charm  to  modern  literature.  So 
in  preaching,  a  peculiar  charm  arises  from  those 
scriptural  allusions  which  illustrate  present  subjects 
by  suggesting  vivid  ideas  of  past  scenes  or  events. 
By  such  allusions  Scripture  history  is  kept  familiarly 
before  the  minds  of  the  people,  and  the  endless  appli- 
cations of  God's  word  are  made  manifest  to  all  hearts. 

The  habit  of  employing  Scripture  allusions  with 
taste  and  effect  is  one  that  with  most  persons  needs 
to  be  diligently  cultivated,  while  all  should  carefully 
guara  against  applying  them  to  low  or  trifling  themes 
130  as  in  any  degree  to  degrade  the  word  of  God. 

Purely  historical  allusions  should  be  introduced 
with  caution  into  sermons,  lest  they  be  too  secular 
for  the  Sabbath,  or  not  nnderstood  by  the  lieai*ers. 
But  a  just  combination  of  the  historical  and  biblical. 


250  EXAMPLES. 

in  other  words,  pertinent  allnsions  to  Scripture  his- 
toiy.  constitute  a  high  excellence,  and  add  much  to 
the  intrinsic  interest  of  any  sermon. 

The  subjoined  examples  will  represent  to  some 
extent  the  peculiar  styles  of  their  several  authors  • 

In  that  day  the  idle  pretension:  of  entliusiasts  sliall  no  mi^ia 
influence  believers  to  reject  tlie  Holy  Spirit  than  the  vain  pre- 
tensions of  those  false  Christs  wlio  forniei'ly  ai)peared  among  the 
JcAvs  could  influence  the  faithful  to  reject  their  only  Lord  and 
Saviour.  The  dispensation  of  the  Si)ii-it  shall  then  appear  as 
glorious  to  tlie  eyes  of  admiring-  Christians  as  the  dispensation 
of  the  Son  once  ai)peared  to  ravished  Simeon;  and  every  apos- 
tolic pastor  shall  conduct  his  flock  from  the  dispensation  of  the 
Father  through  that  of  the  Son  to  that  of  the  Holy  Spirit,  in  as 
rai)id  a  manner  as  St.  Peter  is  reported  to  have  done  in  his  first 
discourse. — Fi.etciiek:   '"Portrait  of  St.  Pauiy 

Our  Loi-d  supi)lied  proofs  of  his  divinity  in  his  works  of 
power,  lie  was  full  of  liealing  virtue,  so  that  even  to  touch  the 
iiem  of  his  garment  was  sufticient  to  remove  diseases  otherwise 
incurable.  The  "ctmc  forth"  which  awakened  Lazarus  was 
but  a  softened  accent  of  the  voice,  which,  rolling  through  the 
caverns  of  the  earth,  shall  awaken  all  the  dead.  But  the  apostles 
saw  his  concealed  glory  in  his  transfiguration,  when  "the  fashion 
of  his  countenance  was  altered;"  "his  face  did  shine  as  the  sun, 
and  his  raiment  was  light  and  glistening;"  "white  as  snow,  so 
as  no  fuller  on  earth  can  white  them." 

They  saw  his  glory  in  his  resurrection,  for  he  rose  having 
"life  in  himself;"  and  in  his  ascension  to  heaven,  when  "a  cloud 
received  him  out  of  their  sight." — Riciiakd  Watson:  Sermon 
on  the  '''■Incarnation  of  the  Eternal  Word.'''' 

Prayer  can  bring  an  instant  Sa\iour  near,  and  this  where- 
soever you  arc.  It  needs  not  that  you  ascend  some  special  Pis- 
gah  or  Moriah.  It  needs  not  that  you  should  enter  some  awful 
shrine,  or  put  ofi'  your  shoes  on  some  holy  ground. 

Could  a  memento  be  reared  on  every  spot  from  which  an 
acceptable  prayer  lias  passed  away,  and  on  which  a  prompt 
an?wer  has  come,  we  should  find  Jehovah-shammn/i^  "the  Lord 
hath  been  here,"  inscribed  on  many  a  cottage  hearth  and  many  a 


EXAMPLES.  251 

tlungeon  floor.  We  should  find  it  not  only  in  Jenisalem's  proud 
tenii)le  and  David's  ccdar-g-alleries,  but  in  the  tishennairs  cot- 
^.age  by  tiie  brinlc  of  Gcnnesaret,  and  in  the  upper  ciiaiubL-r  wliere 
Pentecost  began. 

And  whether  it  be  the  lieUl  wiiere  Isaac  went  to  meditate,  or 
the  rocky  l<noll  wliere  Jacob  lay  down  to  sleep,  or  the  Irook 
where  Israel  wrestled,  or  the  den  where  Daniel  gazed  on  tlie 
hungry  lions  and  the  lions  gazed  on  him,  or  on  the  hill-sides 
where  the  Man  of  sorrows  prayed  all  nigiit,  we  should  still  dis- 
cern the  prints  of  the  ladder's  feet  let  down  from  heaven — tho 
landing-i)lace  of  mercies,  because  the  starting-point  of  prayers. — 
James  Hamilton:  Fourth  Lecture  on  the  "" Moimt  of  Olkesy 

So  it  is  everywhere  with  nature!  The  Pharaohs  sleep  in  their 
stony  sepulchers,  and  ]\[oses  in  his  lone  mountain-grave;  but 
the  Nile  rolls  on  as  in  the  day  when  the  Hebrew  mother  com 
mitted  her  child  to  its  waters  and  to  the  providence  of  her  God. 

David's  harp  is  broken,  and  his  skillful  hand  is  dust ;  but  the 
snows  of  Salmon  shine  as  wliite  as  when  he  sang  their  praises. 
Kedron  runs  murmuring  through  the  valley  of  Jehoshaphat  as 
on  the  night  our  Saviour  waded  it  to  enter  on  his  agony  in  the 
garden.  Capei'naum,  Ohorazin,  Bethsaida!  the  place  that  once 
knew  them  knows  them  now^  no  more;  but  the  mountains  of 
Galilee  stand  around  her  lake  as  tliey  presented  themsL'lves  to 
Jesus's  eye. — Thomas  Gutiikie:  Sermon  on  '■''The  Undecaying 
Power  and  Grace  of  God^ 

Owing  to  variety  in  taste,  different  preachers  will 
select  different  fields  as  most  attractive  for  analogical 
research.  Yet  it  is  not  usually  best  for  any  one  to 
confine  himself  to  a  favorite  topic,  or  branch  of 
topics,  lest  his  illustrations  be  characterized  by  too 
great  sameness.  Variety  is  as  essential  here  as  in 
any  part  of  the  preacher's  work. 

Tlie  following  general  rules  will  lead  to  a  safe  and 
useful  practice  in  reference  to  this  means  of  adding 
interest  to  religious  discourse : 

1.  Whoever  would  acquire  the  power  of  felicitous 
illustration  must  not  only  learn  what  kind  of  illustra- 


252  RULES. 

tions  to  employ,  but  i.uist  be  constantly  on  tlie  alert 
for  material.  lie  should  cultivate  the  habit  of  close 
observation  upon  the  characters  and  actions  of  men 
and  the  phenomena  of  nature.  He  should  read 
much,  and  especially  historical  works,  with  the  same 
object  in  view. 

2.  He  should  actively  employ  his  inventive  powers 
to  perceive  and  institute  analogies  between  abstract 
truth  and  facts  of  every  kind. 

8.  He  should  feel  at  liberty  to  appropriate  and 
adapt  for  pulpit  use  the  most  striking  facts  and 
analogies  he  can  gather  from  all  sources,  whether 
from  nature,  books,  newspapers,  or  his  own  ex- 
perience. 

4.  He  should  not  copy  from  others,  at  least  with- 
out giving  due  credit,  but  should  construct  his  own 
illustrations  in  accordance  with  the  laws  of  taste. 

5.  He  should  avoid  carrying  his  analogies  too  far, 
rarely  attempting  to  illustrate  more  than  a  single 
point  at  once.  He  should  content  himself  with  brief 
and  vivid  indications  of  his  ideas,  adapted  to  stimu- 
late rather  than  weary  the  minds  of  his  hearers,  and 
to  become  accessory  to  his  main  design  rather  than 
to  assume  primary  importance. 

Never  lose  sight       Illustratious  too  claboratcly  drawn  or 

of  the  principal       f>       -,.  •  -,  i  •    i  ^ 

object.  ot    disproportionate    length    violate    the 

rule  last  given,  and  become  hinderances  to  the  prog- 
icss  of  an  oration. 

The  story  of  the  Spanish  painter  of  the  Lord's  sup- 
per illustrates  the  tendency  of  this  error : 

It  was  his  object  to  throw  all  tlie  sublimity  of  liis  art  into  the 
fii,nire  and  couiitonaiice  of  tlie  Saviour;  but  en  the  table,  in  tlie 
foreground  of  the  picture,  he  painted  some  chaste  cups,  so  exceed- 
ingly beautiful  and  so  skillfully  painted  that  the  attention  of  uU 
who  called  to  see  the  })i('tui-e  was  at  once  attracted  to  tlie  -^ups, 


INSTRUCTION  253 

and  every  one  was  loud  in  their  praise.  Tlie  painter  o'b5ervin{j 
this,  saw  that  he  liad  failed  in  his  design  of  directing  attention 
to  tire  pnnci])al  ohject  in  the  pictui-e,  and  exchiiming,  "I  have 
made  a  mistake,  for  these  cujjs  divert  tiie  eyes  of  the  spectator 
from  the  Master,"  he  immediately  seized  his  brush  and  dashed 
them  from  the  canvas 

So  we  should  dasli  from  our  sermons  every  illus- 
tration and  ornament  whicli  would  divert  attention 
from  the  main  design  rather  than  become  auxiliary 
to  it. 

§  3.  Instruction. 

Whatever  interest  may  be  awakened  in  a  religious 
subject  should  be  made  tributary  to  instruction.  No 
preaching  can  be  permanently  useful  which  does  not 
impart  knowledge. 

Knowledge  indeed  is  the  foundation  of  all  true 
religious  experience  and  practice.  The  great  fault 
of  sinners  is  that  "  they  know  not  God." 

"  Moreover,  because  the  Preacher  was  wise,  he  still 
taught  the  people  knowledge ;  yea,  he  gave  good 
heed,  and  sought  out,  and  set  in  order  many  prov- 
erbs." Eccles.  xii,  9. 

This  was  the  example  and  the  rule  of  Solomon. 
But  a  greater  than  Solomon  has  taught  that  a  pri- 
mary design  of  the  Christian  ministry  is  the  instruc- 
tion of  mankind. 

"  Go  TEACH  all  nations,"  is  the  great  command  of 
the  Saviour. 

1.  In  order  to  a  riglit  compliance  with  this  com- 
mand, ministers  of  the  Gospel  should  at  all  times  be 
learners.  They  should  constantly  collect  instructive 
facts  for  sermons  from  all  accessible  sources. 

Auxiliary  to  the  design  of  being  public  teachers, 
habits  of  classification   and  well-planned   common- 


254  ELEME:^rs  of  success. 

place-books  will  prove  serviceable  in  enabling  Iheia 
to  nse  at  short  notice  whatever  they  have  read  or 
observed  or  otherwise  learned. 

2.  Ministers  shonld  form  systematic  and  compre- 
hensive plans  for  the  instruction  of  their  congrcga 
tions,  and  shonld  steadily  persevere  in  carrying  then? 
on  to  completion. 

A  pastor  should  endeavor  to  give  in  every  congre- 
gation a  sufficiently  thorough  course  of  instruction 
for  the  religious  education  and  the  complete  salva- 
tion of  the  people,  whatever  advantages  they  may 
enjoy  or  lack  after  he  shall  have  passed  away.  In 
this  manner  only  can  he  discharge  his  individual  re- 
sponsibilities. 

One  sermon  in  a  systematic  course  each  Sabbath 
will  nsually  be  sufficient,  and  on  this  plan  there  will 
always  be  opportunity  for  introducing  the  special 
subjects  suggested  by  passing  events.  Every  sermon, 
however,  whether  systematic  or  occasional,  should  be 
instructive  as  w^ell  as  evano-elical  and  interestino^. 

Knowledge  is  the  food  of  the  soul.  "  That  the 
soul  be  without  knowledge,  it  is  not  good."  Prov 
xix,  2.  By  its  commnnication  the  Church  and  the 
individual  Christian  are  nourished  into  an  ample 
spiritual  growth ;  without  it  they  are  dwarfed  and 
weakened,  however  much  excited  or  stimulated  by 
false  appliances,  altliough  in  the  highest  degree 
specious  or  entertaining. 

"Feed  my  sheep"  is  the  reiterated  command  af 
Clirist,  and  one  to  which  tlie  faithful  shepherd  will 
give  good  heed,  seeking  to  lead  oat  his  flock  into  all 
the  green  pastures  of  truth.  In  order  to  furnish  them 
ample  sustenance  and  nourishment  he  will  need  to 
sow  besjde  all  waters  and  to  dig  diligently  about  the 
tree  of  knowledge  that  he  may  secure  abundant  fruit. 


OBJECTS   OF   rKKACIIlKO.  Hoh 

Ilis  sermons  must  be  rioh  in  thouglit  and  in  fiicts, 
and  the  people  can  hardly  fail  to  become  both  inter- 
ested and  wise  as  a  result  of  hearing  them. 

§4.   Efficiency. 

The  Gospel  has  an  object.     Its  publication  is  not  a 
ceremony.     The   real   test  of  preaching, 
thei-efore,    as    to   its    highest    excellence, 
must  be  its  adaptation  to  accomplish  its  gre'at  ends, 
some  of  which  deserve  to  be  specially  considered  in 
this  connection. 

OBJECTS    OF    PREACHING. 

1.  The  diffusion  of  truth  and  the  consequent  over- 
throw of  error. 

For  this  object  the  Christian  minister  should  be 
ever  anxious  and  active.  And  while  he  should  be 
untiring  in  his  efforts  to  inculcate  positive  truth  in 
all  its  most  important  phases,  he  should  also  be  on 
the  alert  watching  against  the  developments  and  in- 
fluences of  error  wliether  new  or  old,  whether  spo- 
radic or  systematic. 

While  it  is  undesirable  to  occupy  the  pulpit  largely 
with  controversy,  yet  it  must  not  be  forgotten  that 
the  pulpit  has  a  most  important  work  to  accomplish 
in  forming  and  correcting  individual  and  public  opin- 
ion on  all  subjects  relating  to  "life  and  godliness." 
Especially  on  all  moral  and  religious  questions  it 
should  utter  clear,  correct,  and  convincing  speech. 

2.  The  conversion  of  souls. 

In  this  great  and  peculiar  result  of  Christian  preach 
ing  the  most  ardent  hopes  and  the  most  zealous 
labors  of  the  true  minister  fitly  culminate,  and  in  any- 
thing short  of  this  he  should  not  long  be  satisfied  to 
rest.     True,  it  is  God  alone  that  giveth  the  increase ; 


256  ESSE^'TlAl,   ENDS. 

yeh,  as  we  know  God's  willingness  to  crown  his  own 
word  with  his  blessing,  we  must  labor  diligently  and 
hopefully  to  produce  such  sermons  as  will  be  owned 
of  him  for  the  salvation  of  souls. 

3.  The  practice  of  righteousness. 

Under  this  head  preaching  may  be  said  to  aim  at 
universal  morahty  and  godliness,  teaching  and  en- 
foi'cing  the  duties  of  men,  women,  and  children  in 
every  possible  circumstance  of  humanity. 

Not  only  does  it  inculcate  the  principles  and  pre- 
cepts of  the  whole  law  of  God,  but  it  entreats  and 
persuades  men  to  tlieir  observance  by  all  the  highest 
motives  that  can  address  the  human  mind. 

4.  The  establishment  and  upbuilding  of  the  Church 
of  Christ. 

The  Christian  Church  is  the  great  conservatory  of 
the  truth  and  ordinances  of  God.  It  is  the  appointed 
agent  of  the  world's  evangelization.  It  is  the  peculiar 
object  of  the  Saviours  lovo  and  sacrifice.  "  Christ 
also  loved  the  Church,  and  gave  himself  for  it ;  that  he 
might  sanctify  and  cleanse  it  by  the  washing  of  wa- 
ter hy  the  word^  that  he  might  present  it  to  himself  a 
glorious  Church,  not  having  spot,  or  wrinkle,  or  an}' 
such  thing ;  but  that  it  should  be  holy  and  without 
blemish."  Eph.  v,  25-27. 

The  interests  of  the  Church  must  therefore  be  dear 
to  every  faithful  minister  of  the  Lord  Jesus,  and  to 
promote  its  purity  and  progress  he  must  preach  ati 
well  as  pray  without  ceasing. 

Here,  then,  is  the  final  test  to  which  our  best  pul- 
pit efi'orts  must  be  brought.  Whatever  minor  ex- 
cellencies it  may  combine,  no  preaching  is  truly  good, 
is  worthy  of  its  name  and  design,  which  does  not 
accomplish  some  or  all  of  the  foregoing  objects.  If  a 
Bermon  be  weighed  in  the  balance  of  efliciency  and 


GOOD    MOTTOES  257 

found  wanting  it  Is   poor   indeed,  however  it  may 
cl) allonge  the  world's  applause. 

How  trifling  a  matter  is  tlie  mere  entertainment  or 
the  ceremonial  occnpation  of  men  com-  ^j^^  practice  of 
pared  with  that  influence  upon  their  lives  "guteousneBs. 
which  enables  them  to  adorn  the  doctrine  of  God 
their  Saviour  in  all  things,  and  upon  their  hearts, 
which  prepares  them  for  the  judgment  seat  of  Christ. 
To  such  ends  as  these  the  preacher  must  aim  in  every 
sermon,  and  be  content  with  no  rhetoric  or  logic,  no 
imagery  or  pathos,  which  falls  short  of  this  result. 
"  With  me,"  said  Dr.  Adam  Clarke,  "  this  is  a  maxim  : 
The  sermon  that  does  good  is  a  good  sermon."  "  I 
would  rather  beg  my  bread,"  said  M'Cheyne,  "  than 
preach  without  success." 

These  are  mottoes  worthy  of  being  remembered  by 
every  minister. 

What  have  been  described  as  the  preceding  essen- 
tial qualities  are  chiefly  valuable  as  preparing  the 
way  for  efficiency  as  an  ultimate  and  crowning  ex- 
cellence. As  a  general  rule  efficiency  may  be  said  to 
result  from  a  due  combination  of  those  other  good 
qualities  which  minister  to  it,  and  from  which  it  is 
rarely  separated.  Yet  it  has  antagonisms  and  ele- 
ments of  its  own.  Efficiency  in  preaching  is  strictly 
incompatible  with  vagueness  of  conception  and  con- 
sequently of  speech.  It  cannot  coexist  with  insincer- 
ity of  purpose,  with  imperfect  religious  experience, 
or  with  a  vain  and  worldly  ambition. 

On  the  other  hand,  efficiency  as  a  quality  of  relig- 
ious discourse  is  specially  promoted  by  a  Essential  quai- 

,  -L  ities  of  charao- 

strong  desire  to  be  useful,  by  an  unwaver-   ter. 
ino;  faith  in  God's  word,  and  an  inflexible  but  sancti- 
fied  determination  to  accomplish  the  objects  of  preach- 
ing through  the  divine  aid  and  blessing. 

lY 


258  ELEMENTS   OF  EFFICIENCY. 

It  is  not  to  be  doubted  that  many  a  well-meant  and 
otherwise  good  sermon  has  been  wholly  inefficient  for 
lack  of  that  energy  of  purpose  which  is  necessary  to 
impress  other  minds. 

ELEMENTS    OF    EFFICIENCY. 

1.  Earnestness  mnst  be  claimed  as  an  essential  ele- 
ment of  efficiency.  The  nature  and  power  of  earnest- 
ness have  been  so  eloquently  set  forth  by  John  Angell 
James  in  his  work  on  an  "Earnest  Ministry  the 
Want  of  the  Times,"  that  the  following  paragraphs 
are  quoted  as  specially  pertinent  in  this  connection  : 

Tliere  is  something  in  the  aspect  and  power  of  earnestness, 
whatever  be  its  object,  that  is  impressive  and  commanding.  To 
see  a  man  selecting  some  one  object  of  pursuit,  and  then  yielding 
up  his  soul  to  the  desire  of  its  attainment,  vs^ith  a  surrender 
which  admits  of  no  reserve,  a  steadiness  of  aim  which  allows  of 
no  diversion,  and  a  diligence  which  consents  neither  to  rest  nor 
intermission ;  which  is  so  uppermost  in  his  heart  as  to  fill  his 
conversation,  and  so  entirely  and  constantly  before  his  mind  as  to 
throw  into  its  broad  shadow  every  other  subject  of  consideration  ; 
and  which  borrows  from  the  intensity  of  his  own  feeling  a 
strange  fascination  to  engage  the  feelings  of  others — such  an  in- 
stance of  decision,  amounting  to  a  ruling  passion,  exerts  over  us 
while  witnessing  it  an  influence  which  we  feel  to  be  contagious. 
We  involuntarily,  to  a  certain  extent,  sympathize  with  the  indi- 
vidual who  is  thus  carried  away  by  his  own  fervor  ;  and  if  at  tho 
eame  time  all  this  be  an  earnestness  for  promoting  our  own  in- 
terests, its  effect  is  absolutely  irresistible.  That  man  must  be  a 
stone,  and  destitute  of  the  ordinary  feelings  of  humanity,  who  cau 
Bee  another  interested,  active,  and  zealous  for  his  welfare,  and  he 
himself  remain  inert  and  indifferent.  Even  the  apathetic  and 
indolent  have  sometimes  been  kindled  into  ardor  and  led  to  make 
efforts  for  themselves  by  the  solicitude  which  others  have  mani- 
fested for  their  welfare. 

There  is  a  silent  and  almost  unperceived  process  of  thought 
often  going  on  in  the  mind  of  those  who  are  listening  to  the  ser- 
mons of  a  preacher  really  laboring  for  the  conversion  of  souls 
of  this  kind-  "Is  lie  so  earnest  about  my  salvation,  and  shall  I 


RELIGIOUS  EARNESTNESS.  259 

eare  nothing  about  the  matter?  Is  my  eternal  happiness  so 
much  in  liis  account,  and  shall  it  be  nothing  in  mine?  I  can 
meet  cold  logic  with  counter  arguments,  or  at  any  rate  I  can 
raise  up  difficulties  against  evidence.  I  can  smile  at  the  artifices 
of  rhetoric,  and  be  pleased  with  the  displays  of  eloquence.  I 
can  sit  unmoved  under  sermons  which  seem  intended  by  the 
preacher  to  raise  my  estimate  of  himself,  but  I  cannot  stand  this 
earnestness  about  me.  The  man  is  evidently  intent  upon  saving 
my  soul.  I  feel  the  grasp  of  his  hand  laying  hold  of  my  arm  as 
if  he  would  pluck  me  out  of  the  fire.  He  has  not  only  made  mo 
think,  but  he  has  made  me  feel.  His  earnestness  has  subdued 
me." 

Earnestness  implies  that  the  subject  has  not  only  been  selected, 
but  that  it  has  taken  full  possession  of  the  mind  and  has  kindled 
toward  it  an  intense  desire  of  the  heart.  It  is  something  more 
than  the  correctness  of  theory  and  the  deductions  of  logic  ;  more 
than  the  cool  calculation  of  the  judgment  and  the  play  of  the 
imagination.  Earnestness  means  that  the  understanding,  having 
selected  and  appreciated  its  object,  has  pressed  all  the  faculties 
of  both  mind  and  body  into  its  pursuit.  It  urges  the  soul  on- 
ward in  its  career  of  action  at  such  a  speed  that  it  is  set  on  fire  by 
the  velocity  of  its  own  motion. 

By  the  earnest  minister  the  salvation  of  souls  is  sought  with 
the  obligation  of  a  principle  and  the  ardor  of  a  passion.  When 
the  congregations  go  to  hear  him  they  know  what  to  expect, 
and  consequently  do  not  look  for  the  flowers  of  rhetoric,  but 
for  the  fruit  of  the  tree  of  life ;  not  for  a  dry  crust  of  philosophy, 
not  for  a  meatless,  marrowless  bone  of  criticism,  but  for  the 
bread  which  cometh  down  from  heaven ;  not  for  a  display 
of  religious  fire-works,  splendid  but  useless,  but  for  the  holding 
up  of  the  torch  of  eternal  truth  in  all  its  clear  shining  light,  to 
guide  the  wandering  and  benighted  souls  to  the  refuge  of  the  lost. 

It  is  only  when  the  love  of  Christ  constraineth  us,  and  beareth 
us  away  with  the  force  of  a  torrent,  that  we  shall  speak  with  a 
manner  befitting  our  great  theme.  If  we  are  not  intensely  real 
^e  shall  be  but  indifferent  preachers.  This  shows  us  the  vast 
moment  of  our  living  under  the  powerful  impression  of  the  truths 
we  preach.  We  cannot,  like  the  actor,  have  a  stage-dress  and 
character  to  put  on  for  .the  occasion  and  put  off*  when  the  cur- 
tain drops.  There  may,  indeed,  be  a  factitious  earnestness  ex- 
cited by  the  sounds  of  our  own  voice  and  by  the  solemnities  of 


260  SYMPATHY. 

public  worship ;  but  this  will  usually  be  fitful,  feeble,  oratorical, 
and  very  different  from  that  burning  ardor  which  is  the  result 
of  eminent  piety,  and  which  imparts  its  own  intensity  of  emo- 
tion to  the  words  and  tones  of  the  speaker.  Our  animation 
must  be  the  earnestness,  not  of  rhetoric,  but  of  religion ;  not  of 
art,  but  of  renewed  nature ;  and  not  designed  to  astound,  but  to 
move ;  not  the  manner  studied  and  intended  merely  to  attract  a 
crowd  and  to  excite  applause,  but  to  save  the  souls  of  men  from 
death.  For  this  purpose,  whatever  means  we  employ,  and  what- 
ever rules  we  lay  down,  to  cure  the  vices  of  a  bad  elocution  and 
to  acquire  the  advantages  of  a  graceful  one — and  such  an  aim  is 
quite  lawful — we  must  ever  remember  that  the  basis  of  a  power- 
ful and  effective  pulpit  oratory  will  consist  of  a  deep  and  fervent 
piety,  in  the  absence  of  which  the  most  commanding  gift  of 
public  speaking  will  be  but  as  sounding  brass  or  a  tinkling 
cymbal. 

To  these  impressive  words  it  is  only  necessary  to 
add,  tliat  ministerial  earnestness  sliould  be  definitely 
applied  to  tlie  appropriate  objects  of  a  preacher's 
labor,  as,  for  instance,  the  conversion  of  souls.  It 
has  been  well  remarked  that  those  who  keep  their 
eye  fixed  and  their  powers  concentrated  on  this  great 
object  never  labor  in  vain. 

As  in  human  pursuits  success  usually  follows 
the  tireless  prosecution  of  specific  purposes,  so  the 
history  of  ministers  proves  that  the  Saviour  has 
never  withheld  his  blessing  from  the  labors  of 
those  whose  supreme  object,  whose  first,  last,  and 
absorbing  desire  has  been  the  salvation  of  their 
fellow-men. 

2.  Sympathy.  The  oldest  theories  of  eloquence 
demand  sympathy  in  the  speaker  who  would  arouse 
the  feelings  of  his  hearers.  The  maxim  of  the  Latin 
poet  Horace,  to  the  effect  that  you  must  weep  your- 
self* if  you  would  see  others  weep,  states  but  the 

*  "Si  vismeflere,  dolcndum  est 
Primum  ipsi  tibi." 


CHRISTIAN  SYMPATHY.  261 

universal  experience  of  speal^ers  and  audiences.  But 
the  maxim  lias  its  highest  application  to  Cliristian 
oratory. 

Preaching  indeed  addresses  the  intellect,  but  chiefly 
as  a  means  of  reaching  its  highest  sphere  of  influ- 
ence—the sensibilities  and  the  moral  powers  of  the 
Boul .  As,  therefore,  no  one  can  profitably  occupy  the 
thoughts  of  others  who  does  not  himself  think,  so  it 
is  idle  for  any  one  to  hope  to  arouse  the  religious 
emotions  of  an  audience  when  his  own  emotions  are 
not  enkindled. 

One  has  well  said,  "Who  can  resist,  who  would 
resist  the  fascination  of  a  loving  nature?"  Men 
possessing  it  "blow  wdiithersoever  they  list,"  and 
men  follow  them.  "  They  bear  mankind  in  their 
arms,  and  are  ever  the  prophets  and  pioneers  of 
a  more  loving  time.  No  man  is  fitted  for  the 
pulpit  unless  gifted  with  this  sympathetic  nature." 
"All  power  with  the  speaker  depends  upon  his 
capability  of  arresting  the  sympathies  of  his  au- 
dience." ^ 

Happily,  true  religion  inspires  this  very  spirit  of 
love,  and  the  legitimate  work  of  the  minister  is  to 
give  it  expression,  and  thus  "  win  souls "  to  Christ. 
But  let  him  beware  of  pretense,  or  of  any  afiectation 
of  feeling  which  he  does  not  possess.  On  the  other 
hand,  let  him  seek  first  to  experience  deeply  within 
Lis  own  soul  the  power  of  divine  grace,  and  then  to 
make  every  sermon  its  organ  of  communication  to 
the  souls  of  others. 


Genuine  emotion  is  the  cliarm  of  all  speaking  upon  moral  and 
religious  subjects,  in  the  absence  ot  which  the  most  measured 
and  stately  elocution,  whatever  pleasure  it  may  impart  to  the 

*  Shadows  from  the  Lights  of  the  Modern  Pulpit. 


262  UNCTION. 

ear,  will  have  little  power  to  affect  the  heart.  We  have  some- 
times listened  to  lofty  and  well-composed  music ;  to  an  overture, 
for  instance,  which  we  could  not  but  admire;  but  it  was  still 
cold  admiration,  for  the  whole  piece  had  not  a  note  of  passion 
from  beginning  to  end;  but  some  simple  melody  followed  it, 
which,  by  the  pathos  of  its  notes,  or  the  power  of  its  associa- 
tions, touched  every  chord  in  our  hearts,  and  raised  in  us  a 
tumult  of  emotion.  Thus  it  is  with  different  preachers:  we 
listen  to  one,  whose  excellent  composition,  and  sonorous,  per- 
haps even  musical  voice  command  our  admiration;  br.t  not  a 
passion  stirs ;  all  within  is  cold,  quiet,  and  without  emotion ;  the 
speaking  is  good,  but  it  does  not  move  us.  But  there  is  another, 
with  perhaps  less  talent,  yea,  less  oratory,  in  one  sense,  but  his 
tone,  his  looks,  his  manner  throughout  are  full  of  earnest  feel- 
ing; it  is  a  strain,  every  word  of  which  comes  from  the  heart, 
and  every  word  of  which  awakens  by  sympathy  a  correspondent 
state  of  feeling  in  our  hearts. — James. 


3.  Unction  is  another  important  element  of  effi- 
ciency in  preaching.  Unction  is  kindred  to  sym- 
pathy, but  is  of  a  higher  and  holier  type.  The  true 
idea  of  it  arises  from  those  scriptural  expressions 
which  liken  the  Holy  Spirit's  influence  to  an  anoint- 
ing from  on  high.*  Unction  in  preaching,  therefore, 
may  be  considered  the  joint  product  of  the  Spirit's 
influence  on  the  heart  of  the  speaker,  and  of  his 
sanctified  efforts  on  the  hearts  of  the  hearers. 

Thus  far  French  writers  have  treated  this  subject 
more  satisfactorily  than  the  English,  although  many 
of  the  former  have  taken  quite  too  low  a  view  of  it, 
regarding  it  as  merely  the  equivalent  of  pathos. 
Maury  is  one  of  this  kind,  and  his  section  ott  L'OnC' 
tion  has  been  rendered  by  his  English  translator 
under  the  head  of  Pathos.  Blair  has  endeavored  to 
explain  the  idea  by  calling  it  "  the  union  of  gravity 
and  warmth ;"  or  more  fully,  that  "  affecting,  pene- 

*  See  1  John  ii,  20,  27 :  2  Cor.  i,  21 ;  lleb.  i,  9. 


UNCTION.  20)3 

trating,  interesting  manner  flowing  from  a  strong 
sensibility  of  heart  in  tlie  preacher  to  the  importance 
of  those  truths  which  he  delivers,  and  an  earnest  de- 
sire that  they  may  make  a  full  impression  on  the 
hearts  of  his  hearers."  Johnson  has  much  better 
defined  unction  as  "  that  fervor  and  tenderness  of 
address  which  excites  piety  and  devotion." 

But  the  subject  has  been  best  elaborated,  by  Yinet 
and  the  author  from  whom  he  so  frequently  quotes, 
Dutoit  Membrini.  The  following  paragraphs  are 
from  Dr.  Skinner's  translation  of  Yinet's  Homiletics : 

Unction  seems  to  me  to  be  the  total  character  of  the  Gospel ; 
CO  be  recognized,  doubtless,  in  each  of  its  parts,  but  especially- 
apprehensible  in  their  assemblage.  It  is  the  general  savor  of 
Christianity ;  it  is  a  gravity  accompanied  by  tenderness,  a  sever- 
ity tempered  with  sweetness,  a  nuijesty  associated  with  intimacy, 
the  true  contemperature  of  the  Christian  dispensation,  in  which, 
according  to  the  Psalmist's  expression,  "Mercy  and  truth  are 
met  together;  righteousness  and  peace  have  kissed  each  other." 
Psa.  Ixxxv,  10.  It  is  so  proper  a  thing  to  Christianity  and  to 
Christian  matters  that  we  scarcely  can  think  of  transferring  the 
term  to  other  spheres,  and  when  we  meet  with  it  applied  to 
other  things  than  Christian  discourse  or  Christian  actions  we 
are  astonished,  and  can  only  regard  it  as  an  analogy  or  a  metaphor. 
There  is  no  work  of  antiquity  that  awakens  this  idea. 

M.  Dutoit  Membrini  thinks  that  in  order  to  define  unction,  an 
intimate  and  mysterious  quality,  we  must  guard  against  formal 
definition  and  analysis.  It  is  by  the  effects  of  unction  and  hy 
analogies  that  he  would  explain  it,  or,  to  speak  better,  give  us  a 
taste  of  it. 

Unction  is  a  mild  warmth  which  causes  itself  to  be  felt  in  the 
power;?  of  the  soul.  It  produces  in  the  spiritual  sphere  the  same 
effects  as  the  sun  in  the  physical;  it  enlightens  and  it  warms. 
It  puts  light  in  the  soul ;  it  puts  warmth  in  the  heart.  It  causes 
us  to  know  and  to  love;  it  fills  us  with  emotion! 

Its  only  source  is  a  regenerate  and  gracious  spirit.  It  is  a  gift 
which  exhausts  itself  and  is  lost  if  we  do  not  renew  this  sacred 
fire,  which  we  must  always  keep  burning;  that  which  feeds  it  is 


2G4  UNCTION. 

the  internal  cross,  self-denial,  prayer,  and  penitence.  Unction 
in  religious  subjects  is  what  in  the  poets  is  called  enthusiasm. 
Thus  unction  is  the  lieart  and  the  power  of  the  soul,  nourished, 
kindled  by  the  sweet  intluence  of  grace.  It  is  a  soft,  delicious, 
lively,  inward,  profound,  melhtluous  feeling. 

Unction,  then,  is  that  mild,  soft,  nourishing,  and  at  the  same 
time  luminous  heat  which  illumines  the  spirit,  penetrates  the 
heart,  moves  it,  transports  it,  and  which  he  who  has  received  it 
conveys  to  the  souls  and  the  hearts  which  are  prepared  tn  re- 
ceive it  also ! 

Unction  is  felt,  is  experienced ;  it  cannot  be  analyzed.  It 
makes  its  impression  silently,  and  without  the  aid  of  reflection. 
It  is  conveyed  in  simplicity,  and  received  in  the  same  way  by 
the  heart,  into  which  the  warmth  of  the  preacher  passes.  Ordi- 
narily, it  produces  its  effect  while  as  yet  the  taste  of  it  is  not 
developed  in  us,  without  our  being  able  to  give  a  reason  to  our- 
selves of  what  has  made  the  impression.  We  feel,  w^e  experi- 
ence, we  are  touched,  we  can  hardly  say  why  ! 

Unction  may  be  very  unequal  in  two  preachers  equal  in  piet}' , 
but  it  is  too  closely  related  to  Christianity  to  be  absolutely  want- 
ing to  truly  Christian  preaching.  Certain  obstacles,  some  nat- 
ural, others  of  error  or  of  habit,  may  do  injury  to  unction,  and 
obstruct,  so  to  speak,  the  passage  of  this  soft  and  holy  oil,  which 
should  always  flow,  to  lubricate  all  the  articulations  of  thought, 
to  render  all  the  movements  of  discourse  easy  and  just,  to  pene- 
trate, to  nourish  speech.  There  is  no  artificial  method  of 
obtaining  unction.  The  oil  flows  of  itself  from  the  olive;  the 
most  forcible  pressure  will  not  produce  a  drop  from  the  earth, 
or  from  a  flint ;  but  there  are  means,  if  I  may  say  so,  by  which 
we  may  keep  without  unction  even  a  good  basis  of  piety,  or  of 
dissembling  the  unction  which  is  in  us,  and  of  restraining  it 
from  flowing  without.  There  are  things  incompatible  with  unc- 
tion. Such  are  wit,  analysis  too  strict,  a  tone  too  dictatorial, 
logic  too  formal ;  irony,  the  use  of  too  secular  or  too  abstract 
language,  a  form  too  literary ;  finally,  a  style  too  compact  and  too 
close. 


From  these  indications  of  the  character  of  unction 
and  the  hinderances  to  it,  we  may  readily  perceive 
tliat  as  a  quality  of  discourse  it  .flows  out  directly 


THE   HOLY  SPIRIT'S   INFLUENCE.  2G5 

from  the  well-spring  of  a  living  Cliristian  experience. 
It  is  not  necessary  to  suppose  tliat  every  minister 
whose  discourses  lack  unction  is  absolutely  deficient 
in  piety.  It  is  safer  to  believe  that  the  false  tlieories 
and  the  bad  habits  of  some  preachers  put  a  check 
upon  the  outgusli  of  their  religious  sympathies  to  an 
extent  which  neutralizes  in  no  small  degree  the  power 
of  the  truth  they  utter,  and  even  grieves  the  holy 
Spirit,  whereby  their  preaching  needs  to  be  sanctified 
before  it  can  be  of  any  avail. 

To  the  attainment  of  a  true  unction  in  preaching 
nothing  is  more  essential  than  fervent  prayer  for  the 
divine  assistance.  The  Holy  Spirit's  aid  should  be 
invoked  from  the  first  act  of  preparation  to  the  last 
.moment  of  delivery,  with  an  unwavering  confidence 
in  those  promises  of  God  which  assure  us  that  we 
shall  receive  power  to  be  witnesses  for  Jesus  after 
that  the  Holy  Ghost  has  come  upon  us.  (See  Acts  i,  8.) 

The  blessed  Saviour,  in  accordance  with  prophetic 
announcement,  was  anointed  "  to  preach  the  Gospel 
to  the  poor;  to  heal  the  brokenhearted,  to  preach 
deliverance  to  the  captives,  and  recovering  of  sight 
to  the  blind,  to  set  at  liberty  them  that  are  bruised, 
to  preach  the  acceptable  year  of  the  Lord."  Luke 
iv,  18,  19. 

The  apostles  preached  the  Gospel  by  aid  of  "  the 
Holy  Ghost  sent  down  from  heaven."  1  Pet.  i,  12. 

In  these  examples  the  preachers  of  modern  times 
should  see  their  own  supreme  necessity  of  the  divine 
anointing,  and  also  encouragement  to  hope  for  the 
"unction  of  the  Holy  One"  while  putting  forth  their 
own  best  exertions. 

In  striving  to  attain  this  highest  species  of  pulpit 
power,  nothing  is  so  essential  as  to  cultivate  tliat 
intimate  communion  with  God  which  will  enable  us 


266  THE    HOLY   SPIRIT'S   INFLUENCE. 

to  feel  every  moment  that  we  are  "  workers  together 
with  him,"  while  the  divine  Spirit  also  worketh 
mightily  in  ns  to  enable  us  to  speak  to  the  hearts  of 
men. 

How  can  any  one  regard  it  incredible  that  special 
influences  of  grace  should  be  imparted  to  aid  in  the 
execution  of  a  work  divinely  appointed  for  the  salva- 
tion of  men  ?  Every  true  minister  of  the  Gospel 
professes  himself  "  moved  by  the  Holy  Ghost  to  take 
upon  him  the  office  of  the  ministry."  "Why  may  he 
not,  therefore,  expect  the  constant  indwelling  of 
"the  same  Spirit"  to  give  him  "the  word  of  wis- 
dom" and  the  "word  of  knowledge?"  Indeed, 
this  is  the  declared  office  of  the  Holy  Spirit  as  the 
eternal  witness  of  the  Son  of  God.  "The  anoint- 
ing which  ye  have  received  of  him  abideth  in  you ; 
the  same  anointing  teacheth  y^ou  of  all  things,  and 
is  trutli."  In  view  of  this  glorious  provision  of 
grace  ministers  of  Christ  should  learn  at  once  their 
great  privilege,  and  the  fearful  responsibility  of 
preaching  "  any  other  Gospel "  than  that  which  the 
Holy  Ghost  inspires  and  sanctions  in  its  every  utter- 
ance. Then  let  every  preacher  of  the  word  pray 
continually  for  "  an  unction  of  the  Holy  One."  Let 
him  not  be  content  with  a  fire  of  his  own  kindling, 
nor  with  the  mere '  glow  of  his  own  spirit ;  neither 
let  him  neglect  to  put  forth  his  own  best  efforts  in 
the  idea  that  the  Holy  Ghost  will  sanction  his  indo- 
lence by  compensating  for  the  short-comings  it  causes. 
Rather  let  him  bring  all  the  natural  and  cultivated 
talents  he  possesses  to  the  task  of  winning  souls  to 
Christ,  and  exerting  them  to  the  utmost  in  the  fear 
of  God ;  let  him  expect  accompanying  power  from  on 
high  to  render  efficacious  the  word  he  preaches. 


ADVANTAGES   OF   CLASSIFICATION.  367 


CHAPTER   XI. 

THE  CLASSIFICATION    OF   SERMONS. 

ADVANTAGES    OF    CLASSIFICATION. 

Several  advantages  arise  from  a  good  system  of 
tflassifying  sermons : 

1.  Sucli  a  system  conduces  to  the  orderly  arrange- 
ment of  a  preacher's  material  for  pulpit  use,  enabling 
him  to  avail  himself  of  the  accumulations  of  his  past 
labor  and  study  v^ithout  loss  of  time. 

2.  A  judicious  classification  of  sermons  and  mate- 
rial tends  to  a  desirable  variety  in  preaching,  inas- 
much as  no  minister  will  wish  to  confine  himself  to 
a  particular  class  of  sermons,  but  rather  to  present 
to  his  people  a  suitable  alternation  of  the  various 
classes. 

3.  The  principle  of  classification  equally  tends  to 
secure  unity  in  each  sermon,  since,  having  determined 
to  what  class  a  given  sermon  should  belong,  the 
preacher  can  more  easily  guard  himself  against  not 
employing  matter  or  treatment  belonging  to  other 
classes. 

4.  On  the  basis  of  a  good  classification  preachers 
can  better  appreciate  and  apply  just  principles  of 
criticism,  since  the  styles  of  language  and  of  treat- 
ment which  are  applicable  to  some  classes  of  sermons 
are  quite  inadmissible  in  others. 

Some  writers  and  preachers  have  erroneously  £.t- 
tempted  to  classify  sermons  according  to  the  style 
of  disicussion  or  plan  of  division  adopted  in  their 
construction.      Hence   the   confused   and   obviously 


2G8  BASIS  OF   CLASSIFICATION. 

improper  designation  of  observational  sermons,  prop* 
ositional  sermons,  topical  sermons,  etc. 

BASIS    OF   CLASSIFICATION. 

The  only  proper  basis  for  a  correct  and  compre- 
hensive classification  of  sermons  is  fomid  in 
the  governing  design  of  the  preacher. 

The  mere  idea  of  subjects  is  inadequate,  because 
the  same  subject  may  be  distributed  into  different 
classes  at  pleasure.  For  example,  the  subject  of 
repentance  may  be  the  leading  topic  of  an  exposi- 
tory discourse.  Again,  it  may  be  treated  with  ex- 
clusive reference  to  Scripture  doctrine.  At  another 
time  the  duty  of  repentance  may  be  practically  en- 
forced, and  finally  the  same  subject  may  be  found 
adapted  to  any  one  of  several  occasions,  such  as  a 
funeral  or  an  appalling  disaster.  Hence  we  must 
return  to  the  design  of  a  preacher  in  employing 
subjects,  and  here,  provided  he  is  accustomed 
to  have  specific  designs,  will  be  found  a  correct 
guide. 

There  is  an  obvious  propriety  and  an  equal  conven- 
ience in  distributing  sermons  into  the  following  gen- 
eral classes : 

1.  Expository.  2.  Hortatory.  3.  Doctrinal.  4.  Prac- 
tical.    5.  Miscellaneous  or  Occasional. 

Some  other  heads  of  classification  have  been  pro- 
posed, for  instance,  experimental  and  doctrino-prac- 
tical.  But  it  will  be  readily  seen  that  experimental 
godliness  is  included  under  the  more  general  head  of 
practical,  having  reference  to  the  subjective  character 
or  religious  state  of  the  individual  who  is  disposed  to 
an  outward  exemplification  of  God's  law. 

It  is  admitted  that  various  combinations  are  possi- 
ble, and  sometimes  desirable,  in  the  design  of  particular 


DISTRIBUTION.  ^  269 

sermons,  as  in  tlie  blending  of  doctrine  and  practice, 
but  it  is  not  wise  on  that  account  to  create  innumera- 
ble composite  classes  of  sermons.  The  simple  rule  to 
be  observed  is  to  classify  each  sermon  according  to 
its  predominant  design,  leaving  subordinate  and  aux- 
iliary purposes  out  of  view  in  deference  to  the  princi- 
pal object. 

It  will  now  be  proper  to  consider  the  several  classes 
of  sermons  in  order,  as  a  means  of  estimating  correctly 
their  intrinsic  and  relative  importance,  and  also  for 
the  purpose  of  adding  specific  suggestions  respecting 
some  of  the  topics  involved. 

§  1.  Expository  Discourses. 

This  class  includes  all  sermons  and  lectures  which 
are  specially  devoted  to  the  exegesis  of  Scripture, 
whether  in  single  or  connected  passages.  Although 
exposition  may  be  confined  to  brief  texts,  yet  it  is 
customary,  and  generally  more  appropriate,  to  take 
larger  portions  of  Scripture  as  the  basis  of  discussion, 
ranging  from  paragraphs  to  chapters,  and  often  ex- 
tending in  serial  order  to  whole  books  of  the  Bible. 

It  must  be  conceded  that  expository  preaching  has 
been  too  much  neglected  of  late  years,  and  yet  its 
primary  importance  must  be  perceived  by  every  one 
who  will  reflect  upon  its  special  design  to  make  the 
word  of  God  better  understood. 

Chrysostom  was  accustomed  to  say  that  in  this  mode 
*'  God  speaks  much  and  man  little."  In  the  early 
Church  exposition  in  homilies  and  sermons  was  the 
rule,  and  discourses  upon  set  topics  and  brief  texts 
were  the  exceptions.  As  the  custom  of  modern  times 
has  gone  to  the  opposite  extreme,  there  is  certainly 
room  for  improvement  by  returning  at  least  to  the 
medium  ground  of  more  frequent  expositions  of  Scrip- 


270  ^  EXPOSITORY   DISCOUESES. 

ture.    Moreover,  this  mode  of  preacliing  is  commend- 
ed bj  the  best  writers. 

Rev.  Thomas  Jackson,  the  biographer  of  Watson 
and  ]^ewton,  says : 

The  most  useful  kind  of  preaching,  we  think,  is  the  expository, 
giving  the  just  meaning  of  God's  own  word,  and  applying  it  to 
the  consciences  of  the  people,  so  as  to  convince  them  of  sin,  to 
bring  them  to  the  Saviour,  and  to  enforce  Christian  duty  in  ail  its 
branches,  because  God's  word  has  an  authority  above  every  otlier. 

Rev.  Daniel  Moore,  in  his  "  Thoughts  on  Preach- 
ing," says: 

Many  and  great  are  the  advantages  of  exposition.  To  the 
preacher  it  may  be  very  beneficial.  It  furnishes  him  with  a  new 
variety  of  pulpit  address.  It  compels  him  to  a  more  accurate 
and  synthetical  study  of  large  portions  of  the  word  of  God.  It 
spares  liim  all  the  hesitation  and  indecision  and  loss  of  time 
often  attendant  upon  the  choice  of  a  text.  And,  above  all,  it 
keeps  him  from  being  too  much  wedded  to  the  narrowness  of 
human  systems,  by  the  fuller  conspectus  lie  is  obliged  to  take  of 
the  whole  counsel  of  God.  To  the  people,  also,  the  style  has 
many  advantages.  It  brings  before  them  a  larger  field  of  divine 
truth  at  one  view.  It  aftbrds  them  a  better  opportunity  for  see- 
ing the  doctrines  of  the  Christian  system  in  their  related  order 
and  dependence.  It  admits  of  the  bringing  in  of  many  collateral, 
but  still  far  from  unimportant  topics,  which  if  left  for  a  set  sub- 
ject of  discourse  might  never  have  been  enforced  at  all.  It  helps 
to  fix  marked  passages  of  Scripture  more  permanently  upon  the 
memory,  and  it  assists  them  in  the  formation  of  devout  and 
intelligent  habits  in  their  own  private  reading  of  the  word. 

In  view  of  these  and  many  similar  considerations 
it  may  be  asserted  that  every  minister  ought  to  be 
capable,  and  indeed  fond  of  taking  up  connected  por- 
tions of  Scripture  and  expounding  them  in  a  manner 
adapted  to  interest  and  edify  the  people.  If  circum« 
stances  prevent  his  doing  this  as  systematically  as  ho 
would  desire  in  every  appointment,  they  will  scarcely 
prevent  his  doing  it  to  a  considerable  extent. 

To  attain  skill  and  power  in  expository  preacliinpj 


EXAMPLES  OF   EXrOSITION.  271 

mucli  study  and  persevering  practice  are  study  and  prao- 
necessary.  Tliis  style  of  pulpit  labor  de-  "°^' 
mands,  in  the  first  place,  a  thorough  knowledge  of 
the  principles  and  applications  of  exegesis,  superadded 
to  which  there  must  be  "  a  painstaking  process  of 
generalization  ;  a  skilled  habit  of  separating  all  mere 
accessories  from  what  we  consider  to  be  the  parent 
thought ;  a  discriminative  grouping  of  scattered  ele 
ments,  to  make  them  bear  on  some  one  conclusion, 
and  a  facile  power  of  transition  from  one  part  of  the 
subject  to  another  without  the  jarring  sense  of  abrupt- 
ness and  without  injury  to  the  general  unity  of  the 
subject."  * 

There  is  no  lack  of  excellent  examples  of  this  style 
of  preaching,  beginning  back  with  the  works  of  the 
fathers  and.  coming  down  through  the  Puritan  di- 
vines of  England  to  John  Wesley,  whose  discourses  on 
our  Lord's  Sermon  on  the  Mount  may  be  commended 
as  a  model  for  comprehensiveness  and  conciseness. 

All  good  commentaries  furnish  material  for  exposi- 
tory preaching,  but  many  of  them  are  far  from  being 
models  for  pulpit  style. 

Preachers  attempting  courses  of  expository  ser- 
mons should  guard  against  being  tedious,  and  hence 
should  as  carefully  study  what  to  omit  as  what  to 
Bay.  Apart  from  the  continuous  exposition  of 
chapters  and  books,  there  are  numerous  Scripture 
themes  which  may  be  profitably  treated  by  them- 
selves, and  which  will  usually  extend  to  a  sufficient 
length  for  the  interest  of  a  public  ministry. 

The  following  are  samples  of  the  topics  referred  to : 
the  decalogue ;  the  character  of  Moses,  Peter,  or  Paul ; 
prophecy,  the  beatitudes,  the  miracles,  the  panoply  of 
God,  the  works  of  the  flesh,  and  the  fruits  of  the  Spirit. 

*  Moore. 


272  hoktatory  discourses. 

§  2.  Hortatory  Sermons. 

These  may  be  fitly  introduced  in  the  sequel  of  ex- 
positions of  Scripture  or  of  doctrine.  They  are  also 
appropriate  in  numerous  circumstances  where  doc- 
trines or  duties  are  understood,  but  need  to  be  better 
practiced. 

In  revivals  of  religion  and  services  designed  to 
promote  them,  hortatory  preaching  is  much  called 
for ;  but  in  order  to  have  its  best  effect  it  should  be 
well  based  upon  Scripture  and  upon  clear  statements 
of  doctrinal  truth. 

As  heretofore  intimated,  the  gift  of  exhortation  is 
greatly  to  be  desired  and  cultivated ;  still  no  mistake 
would  be  greater  than  that  of  supposing  that  all  the 
preaching  needed  in  any  congregation  may  be  com- 
prised under  this  head.  Hortatory  preaching  is  in- 
dispensable in  its  proper  place,  but  indiscretion  in  its 
use  or  continuance  is  only  equaled  by  the  error  of 
neglecting  it  when  it  is  demanded. 

It  would  not  be  difficult  to  select  from  authorita- 
tive sources  numerous  strong  commendations  of  this 
style  of  preaching.  The  following  extracts  from 
James  nmst  suffice  :* 

It  appears  to  me  that  a  want  of  powerful,  eloquent,  yet  simple 
and  unaffected  exhortation  is  one  of  the  greatest  deficiencies  ol 
the  modern  pulpit. 

We  have  to  do  not  only  with  a  dark  intellect  that  needs  to  b« 
instructed,  but  with  a  hard  heart  that  needs  to  be  impressed, 
and  a  torpid  conscience  that  needs  to  be  awakened ;  and  have  to 
make  our  hearers  feel  that  in  the  great  business  of  religion  there 
is  much  to  he  done  as  well  as  much  to  be  known.  We  must 
give  knowledge,  for  light  is  as  essential  to  the  growth  of  piety 
in  the  spiritual  world  as  it  is  to  the  growth  of  vegetation  in  the 
natural  one  ;  and  then  the  analogy  holds  good  in  another  point, 
*  Earnest  Ministry. 


HORTATORY   PREACIIIXG.  273 

for  we  must  not  only  let  in  light,  but  add  great  and  vigorous 
abor  to  carry  on  the  culture.  We  must,  therefore,  rise  from 
exegesis  into  exhortation,  warning,  and  exi)Ostulation.  The 
apostle's  manner  is  the  right  one  :  ''  Whom  we  preach,  warning 
every  man,  and  teaching  every  man,  that  we  may  present  every 
man  perfect  in  Christ  Jesus."  There  must  not  only  be  the  di- 
rective, but  the  impulsive  manner.  All  our  hearers  know  far 
more  of  the  Bible  than  they  practice ;  the  head  is  fiir  in  advance 
of  the  heart ;  and  our  great  business  is  to  persuade,  to  entreat, 
to  beseech.  We  liave  to  deal  with  a  dead,  heavy  vis  inertica  of 
mind;  yea,  more,  we  have  to  overcome  a  stout  resistance  and 
to  move  a  reluctant  heart.  If  all  that  was  necessary  to  secure 
the  ends  of  our  ministry  was  to  lay  the  truth  open  to  the  mind ;  if 
the  heart  was  already  predisposed  to  the  subject  of  our  preach- 
ing, then,  like  the  lecturer  on  science,  we  might  dispense  with 
the  hortatory  manner,  and  confine  ourselves  exclusively  to  ex- 
planation; logic  unaccompanied  by  rhetoric  would  suffice.  But 
when  we  find  in  every  sinner  we  address  an  individual  acting  in 
opposition  to  the  dictates  of  his  judgment  and  the  warnings  of 
his  conscience,  as  well  as  to  the  testimony  of  Scripture:  an  indi- 
vidual who  is  sacrificing  the  interests  of  his  immortal  soul  to  the 
vanities  of  the  world  and  the  corruptions  of  his  heart ;  an  indi- 
vidual who  is  madly  bent  upon  his  ruin,  and  rushing  to  the  prec- 
ipice from  which  he  will  take  his  fatal  leap  into  perdition,  can 
we  in  that  case  be  satisfied  with  merely  explaining,  however 
clearly,  and  demonstrating,  however  conclusively,  the  truth  ol 
revelation?  To  borrow  the  allusion  which  I  have  already  made, 
should  we  think  it  enough  coldly  to  unfold  the  sin  of  suicide, 
and  logically  to  arrange  the  proofs  of  its  criminality  before  the 
man  who  had  in  his  hand  the  pistol  or  the  poison  with  which  he 
was  just  about  to  destroy  himself?  Would  exegesis,  however 
clear  and  accurate,  be  enougli  in  this  case?  Should  we  not  en- 
treat, expostulate,  beseech  ?  Should  we  not  lay  hold  of  the  arm 
nplifted  for  destruction,  and  snatch  the  poison  cup  from  the  hand 
I  hat  was  about  to  apply  it  to  the  lips?  What  is  the  case  with 
the  impenitent  sinners  to  whom  we  preach  but  that  of  individ- 
uals bent  upon  self-destruction,  not,  indeed,  the  present  destruc- 
tion of  their  bodies,  but  of  their  souls?  There  they  are  before 
our  eyes,  rushing  in  their  sins  and  their  impenitence  to  the  prec- 
ipice that  overhangs  the  pit  of  destruction  ;  and  shall  we  content 
ourselves  with  sermons,  however  excellent  for  elegance,  for  logic, 

18 


274  DOCTRINAL    DISCOURSES. 

for  perspicnitY,  and  even  tor  cvanfrelism,  but  which  have  no 
hortatory  power,  no  resti-aining  tendency,  none  of  the  apostle'? 
bese<}cliin^  entreaty?  Sliall  we  meri^ly  lecture  or.  theology, 
and  deal  out  religious  science  to  men  who,  amid  a  flood  of  light 
already  i)ouring  over  them,  care  for  none  of  these  things? 

§  3.  Doctrinal  Discourses. 

Doctrine  literally  signifies  wliatever  is  taiiglit ;  and 
as  a  great  object  of  preacliing  is  to  teach  the  trnths 
and  principles  of  Christianity,  so  doctrinal  preaching 
should  be  common  in  all  pulpits,  and  the  object  of 
much  thought  and  preparation  on  the  part  of  every 
minister.  If  it  be  objected  that  many  congregations 
are  prejudiced  against  doctrinal  preaching,  it  may  be 
replied  that  the  preacher  should  seek  to  remove  their 
prejudices  by  more  interesting  and  vivacious  modes 
of  stating  and  illustrating  Scripture  doctrines  than 
those  under  which  such  prejudices  originated. 

Christianity  has  made  but  little  real  progress  in  a 
Doctrines  fun-  commuuity  in  which  its  doctrines  liave  not 
damentai.  bccu  SO  tauglit  as  to  bc  uudcrstood  and 
believed.  Every  preacher,  therefore,  should  aim  to 
do  his  full  share  in  the  indoctrination  of  his  hearers 
in  all  Christian  truth.  lie  should  not  be  content 
with  irregular  and  occasional  presentations  of  the 
important  and  leading  features  of  the  Gospel  system. 
lie  should  endeavor  to  present  them  all  in  their  ap- 
propriate connections,  and  that  in  a  manner  adapted 
to  tlie  audiences  before  which  he-  may  appear.  In 
some  circumstances  it  may  not  be  best  for  tlie 
preacher  to  disclose  in  advance  his  design  of  follow- 
ing out  a  systematic  course.  In  other  cases  it  may 
awaken  a  greater  interest  and  secure  a  larger  attend- 
ance, together  with  preparatory  or  collateral  reading, 
that  will  greatly  contribute  to  its  success. 


DOCTRINAL    PREACIIING.  275 

Dr.  Skinner-lias  defined  doctrinal  preaching  to  bo 
"  that  which  shows  tlie  reason  of  things."  In  this 
sense  all  preaching  should  be  doctrinal.  But  the 
present  theme  requires  more  than  this.  It  demands 
the  elaborative  and  argumentative  development  of 
Scripture  in  its  systematic  connections. 

Important  as  this  task  is,  it  is  to  be  confessed  that 
between  the  superficial  tastes  of  many  hearers  and 
the  disinclination  to  thorough  study  on  the  part  of 
many  preachers,  there  is  at  the  present  time  great 
dano^er  of  its  beins;  too  much  neo-lected. 

O  o  o 

Dr.  J.  W.  Alexander  makes  the  following  just 
allusions  to  this  subject : 

The  attempt  to  edify  the  Church  without  doctrinal  instruction 
is  like  the  attempt  to  build  a  house  without  foundation  or  frame- 
work. Let  any  in  derision  call  the  doctrines  ''•hones''''  if  they 
Avill.  What  sort  of  a  body  would  that  be  which  was  flesh  and 
blood  without  bones?  If  any  i)resent  them  in  skeleton  naked- 
ness, divested  of  their  vital  relations  to  life  and  experience,  thia 
is  the  fault  of  those  who  do  it,  not  of  true  and  proper  doctrinal 
preaching,  which  on  one  of  its  sides  is  practical  and  experimental. 
In  fact,  the  two  should  never  be  torn  asunder  any  more  than  the 
flesh  and  bones.  They  should  even  blend  with  and  vitally  pene- 
trate each  other,  and  be  pervaded  by  the  unction  of  the  Holy 
One.  No  sane  man  will  contend  for  mere  dogmatic  abstractions 
in  the  pulpit.  Much  less  should  it  be  a  theater  for  philosophic 
or  metaphysical  disquisitions.  But  it  should  be  a  theater  for 
unfolding,  illustrating,  enforcing  divine  truth,  proved  by  the  tes- 
timony of  Him  for  whom  it  is  impossible  to  lie,  to  be  appre- 
Lended  by  the  intellect,  and  vouched  for  by  the  conscience  of  man. 

Better  far  to  take  a  theological  topic  and  popularize  it  than 
(he  reverse,  namely,  to  take  a  hortatory  topic  and  thicken  it 
by  doctrine.  Argument  made  red-hot  is  what  interests  people. 
Generally  speaking,  nothing  interests  so  much  as  argument. 
People  are  accustomed  to  argument  in  such  a  country  as  ours. 
Argument  admits  of  great  vehemence  and  fire;  argument  may 
l}e  made  plain ;  argument  may  be  made  ornate ;  argument  may  be 
<)eaten  out  and  thinned  down  to  any  degree  of  perspicuitjr. 


276  FEACTIGAL   DISCOURSES. 

It  is  a  shame  ^or  a  minister  not  to  be  acquainted  with  al)  thfe 
heads  of  theolofjy,  all  the  great  scliools  of  opinion,  and  all  the 
famous  distinctions;  and  he  will  not  learn  them  wtll  unless  he 
preaches  upon  tliem. 

The  stimulus  to  this  pi:rsuit  will  be  best  kei)t  up  if  a  man 
accustom  himself  to  give  a  doctrinal  tinge  to  all  his  preaching. 
Then  he  will  read  on  these  subjects.  It  is  a  great  matter  for  a 
preacher  to  have  the  habit  of  deriving  his  entertainment,  day  by 
day,  from  the  perusal  of  argumentative  theology.  Let  him  con 
tinually  advance  into  new  fields  and  attack  new  adversaries. 
Let  him  continually  revolve  the  terms  of  former  controversies. 

§  4.  Practical  Discourses. 

A  practical  sermon  is  one  which  specially  and 
predominantly  aims  at  the  enforcement  of  some 
Christian  duty,  or  to  secure  the  practice  of  some 
Christian  obligation  or  privilege. 

In  a  subordinate  but  by.  no  means  unimportant 
sense  all  preaching  should  be  practical,  for  what 
avails  any  theory  that  is  followed  by  no  desirable 
result  ?  "  Be  ye  doers  of  the  word,"  says  the  Apostle 
James,  "  and  not  hearers  only,  deceiving  your  own 
selves."  But  as  the  duties  enjoined  by  the  word  are 
numerous  and  particular,  they  require  to  be  sepa- 
rately and  minutely  explained.  They  need  to  be  set 
forth  in  their  applications  to  individual  social  and 
public  life. 

Each  class  in  community  needs  to  be  enlightened 
as  to  the  specific  duties  belonging  to  it,  and  the  Scrip* 
ture  motto  of  "  line  upon  line  and  precept  upon  pre- 
cept "  has  a  special  application  to  this  branch  of  the 
preacher's  work. 

Practice  is  the  great  test  of  the  power  of  precept, 
and  few  faithful  pastors  will  not  have  occasion  with 
earnestness  and  tearful  solicitude  to  urge  upon  the 
people  to  keep  the  statutes  and  walk  in  the  ordi- 
nances of  the  Lord. 


PRACTICAL    PKEACIIING.  277 

But  as  the  heart  is  the  fonntaiii  of  obedience  or  of 
disobedience,  and  as  true  piety  is  more  the  result  of 
ail  inner  life  than  of  any  set  of  opinions,  it  becomes 
necessary  for  the  practical  preacher  to  dwell  much 
and  forcibly  upon  the  duties  of  repei\tance  and  faith, 
and  hope  and  love,  as  well  as  those  of  prayer,  alms- 
giving, and  attendance  upon  the  services  and  ordi- 
nances of  God's  house. 

He  seeks,  indeed,  to  realize  a  practical  effect  from 
his  own  example  and  preaching  in  the  lives  of  all  his 
hearers. 

He  looks  that  the  word  of  God  be  quick  and  powerful,  sharper 
than  a  two-edged  sword,  piercing  even  to  the  dividing  asunder 
of  the  soul  and  spirit,  of  the  joints  and  marrow.  He  looks  that 
under  every  sermon  souls  should  be  begotten  by  the  word  of 
truth.  He  watches  for  the  answer  of  Christ's  prayer,  that  the 
people  may  be  sanctified  througli  the  truth.  He  exerts  himself 
for  the  "pricking  of  the  heart,"  and  for  the  inquiry  "what  must 
I  do  to  be  saved?"* 

The  idea  of  preaching  a  sermon  that  will  be  ad- 
mired, or  that  will  merely  entertain  an  audience,  is 
far  beneath  his  plans  and  his  aspirations.  He  con- 
Btantly  aims  at  efficiency,  and  he  hopes  in  every 
sermon  to  realize  the  encouraging  promise  of  the 
Saviour :  "  Lo,  I  am  with  you." 

Whatever  may  be  said  of  some  other  kinds  of  dis- 
course, practical  preaching  is  within  the  range  of 
every  minister  called  of  God,  and  all  ministers  should 
endeavor  in  the  best  and  highest  sense  to  be  practical 
in  their  ministrations.  On  the  experimental  aspect 
of  this  subject  an  English  writer  has  well  said : 

Whatever  your  subject,  whatever  the  occasion  on  which  your 
ministry  is  exercised,  let  it  be  apparent  that  what  you  advance 
IS  the  result  of  experience ;  that  you  are  not  descanting  on  themes 

*  Adams:  "Minister  for  the  Times." 


278  EXPERIMENTAL    PREACH IXG. 

"with  wliicli  you  are  nnaeqaaiiited,  or  acquainted  only  as  matters 
of  speculation  and  discussion,  Avhicli  come  before  you  in  tlio 
course  of  professional  duty ;  but  let  it  be  obvious  that  you  have 
"tasted"  that  the  Lord  is  gracious,  that  "you  have  seen  with 
your  eyes,  and  that  your  hands  liave  handled  the  Word  of  ].ifo." 

When  pi-eaching<is  experimental  in  its  character  it  is  peculiarly 
interesting  to  a  devout  audience.  They  enjoy  it  exceedingly.  It 
fixes  their  attention,  secures  their  edification,  benefits  their  hearts. 
And  such  preaching  comes  with  power  to  the  generality  of  hear- 
ers. Besides,  when  ministers  preach  experimentally,  how  pleas- 
ant it  is  to  themselves  when  out  of  the  fullness  of  the  heart 
the  mouth  speaks;  when  the  subjects  on  which  they  dilate  are 
appreciated  by  themselves;  Avheii  the  sentiments  which  they 
utter  are  connected  with  deep  emotions;  when  they  can  say  to 
the  truly  pious  in  their  congregations,  "  O  magnify  tlie  Lord 
with  me,  and  let  us  exalt  his  name  together!"  Psa.  xxxiv,  3. 

IIow  superior,  in  the  judgment  at  least  of  the  more  devout, 
and  for  all  the  great  ends  of  the  ministry,  is  an  experimental 
style  of  preaching  to  that  which  is  merely  intellectual — essay-like ! 
The  latter  may  be  argumentative,  philosoi)hical,  abounding  in 
large  and  enlightened  views,  in  beautiful  displays  of  thought  and 
expression;  still,  if  there  be  no  heart  put  into  it,  if  it  be  seen 
that  the  minister  preaches  what  he  does  not  understand  by  ex- 
perience, what  he  does  not  appreciate  and  feel  himself,  what 
interest  is  awakened?  What  spiritual  benefit  is  reaped?  What 
power  on  the  hearts  of  the  people  is  realized  ? — Wallace. 


§  5.  Miscellaneous  or  Occasional  Discourses. 

This  class  is  designed  to  comprise  all  sermons  tliat 
do  not  appropriately  belong  to  any  of  the  foregoing 
classes.  It  is  based  on  the  general  idea  of  adaptation 
to  occasions,  altliono;h  it  is  desio:ned  to  include  certain 
serial  sermons  which  take  their  name  rathe:*  from 
subjects  than  occasions,  such  as  historical  discourses, 
astronomical  discourses,  etc. 

Some  of  the  mure  important  occasions  and  topics 
of  miscclhmeous  discourses  will  now  be  considered. 


FUNERALS.  279 


FUXERALS. 


Death  is  (jod's  voice  by  Avliicli  he  speaks  to  the 
jving.  Ministers  iiuist  hear  this  voice,  and  echo  it 
yO  the  hearts  of  the  people. 

A  great  point  has  been  won  by  the  religion  of 
Christ  in  the  nniversal  concession  of  tiie  propriety 
of  inviting  ministers  of  the  Gospel  to  officiate  in  con- 
nection with  the  last  offices  rendered  to  mortality. 
As  funerals  are  constantly  occurring,  they  secure  to 
ministers  access  to  numerous  individuals  whom  they 
would  rarely  if  ever  reach  in  the  ordinary  course  of 
their  duties.  Generally,  too,  they  preoccupy  the 
minds  of  monrners  and  friends  with  sentiments  favor- 
able to  religious  impressions. 

These  circumstances  increase  the  obligations  of 
ministers  to  improve  such  sad  occasions  in  accord- 
ance with  the  highest  designs  of  the  sacred  office. 

In  cities  and  populous  districts  the  instances  are 
comparatively  rare  in  which  formal  funeral  sermons 
are  required.  Informal  funeral  addresses,  however, 
are  scarcely  less  important ;  and  although  often  deliv- 
ered to  small  audiences  and  in  private  houses,  should 
nevertheless  be  regarded  by  ministers  as  a  very  re- 
sponsible part  of  their  work.  The  words  of  life,  fitly 
Bpoken  on  these  occasions,  will  sink  deeply  into  the 
hearts  of  the  bereaved  and  their  sympathizing  friends^ 
and  will  often  be  instrumental  in  leading  them  directly 
to  the  true  source  of  consolation. 

Great  tenderness  and  Christian  sympathy,  together 
with  unshrinking  faithfulness  in  declaring  the  truth 
of  God,  are  necessary  to  render  funeral  addresses  in 
the  highest  degree  instrumental  of  good.  They  should 
be  followed,  moreover,  b3^  kind  words  and  pastoral 


280  SERMOiS-S. 

attentions,  wliicli,  like  gentle  showers,  will  water  the 
seed  sown,  cansing  it  to  grow  and  produce  fruit. 

When  ministers  of  the  Gospel,  aged  members  of 
the  Church,  or  prominent  citizens  in  a  community 
are  summoned  away  by  death,  appropriate  custom 
demands  the  full  funeral  sermon.  The  matter  and 
the  manner  appropriate  to  such  occasions  will  usually 
be  dictated  by  the  principle  of  adaptation  better  than 
by  any  set  rules.  Opportunities  of  doing  good  have 
often  been  wasted,  if  not  perverted  to  evil,  by  minis- 
ters consenting  to  make  funeral  sermons  the  vehicles 
of  fulsome  eulogy,  or  mere  parts  of  an  ostentatious 
ceremony  void  of  any  powerful  religious  application., 

They  ought  always,  on  the  other  hand,  unmasked 
by  either  tlie  fear  or  favor  of  man,  to  be  luminous 
with  truth,  and  pointed  w^ith  application  to  the  hearts 
and  consciences  of  the  people. 

A  prevailing  fault  of  funeral  discourses  is  the  occu- 
pation of  too  much  time  with  generalities  or  truths 
that  have  no  special  application  to  the  existing  cir- 
cumstances. It  is  far  better  to  confine  such  discourses 
to  narrower  limits,  and  to  that  particular  range  of 
thought  which  all  will  recognize  to  be  pertinent. 

The  task  of  preaching  or  delivering  addresses  at 
the  funerals  of  impenitent  and  immoral  men  is  one  of 
proverbial  delicacy,  but  from  wdiich  no  minister  should 
shrink  when  duty  demands  the  effort.  A  keen  sense 
of  discretion,  mingled  with  unwavering  fidelity  to 
truth,  will  seldom  or  never  fail  to  dictate  what  is 
proper  to  be  said  on  such  occasions,  and  will  often 
lead  the  minister  through  threatened  embarrassments 
to  unlooked-for  success. 

On  all  subjects  relating  to  life,  death,  judgment, 
and  eternity,  the  servant  of  God  is  furnished  with  the 
strongest  declarations  of  divine  trutli,  at  once  direct- 


SPECIAL    PKOYIDEXCES.  281 

infir  wLat  should  he  the  hurden  of  his  discoiirse,  und 
shielding  him,  if  faithful  to  his  message,  from  all  sus 
picion  of  speaking  his  own  words. 

SPECIAL    PROVIDENCES. 

The  occurrence  of  unusual  events,  such  as  a  pesti- 
lence, an  earthquake,  a  tornado,  a  conflagration,  a 
great  public  calamity  or  blessing  of  an}^  kind,  will 
usually  suggest  to  tlie  thoughtful  minister  lessons  of 
instruction  which  it  would  be  wrong  for  him  to  with- 
hold, and  which,  by  diligent  preparation  and  faithful 
delivery  on  his  part,  may  be  rendered  of  lasting  ben- 
efit to  his  people.  It  is  thus  that  ministers  may 
become  the  interpreters  of  Providence  and  the  agents 
of  instruction  to  many  who  without  their  guidance 
would  fail  to  perceive  the  moral  lessons  wdiich  God 
is  continually  teaching  in  the  events  of  the  world. 

MISSIONS    AND    BENEVOLENCE. 

Discourses  relating  to  benevolent  enterprises  m 
various  forms  multiply  as  Churches  become  organized 
and  efiicient.  It  becomes  Christian  ministers  to  take 
the  lead  in  all  good  works,  and  to  develop  with  sys- 
tem and  energy  the  moral  powder  of  the  Church. 

This  cannot  be  done  without  thought,  sympathy, 
and  labor.  A  primary  effort  must  always  be  to  in- 
doctrinate a  congregation  into  the  true  principles 
of  benevolence,  so  that  they  may  regard  giving  a 
privilege  to  be  desired  rather  than  a  hardship  to  be 
Bhunned.  The  general  principles  of  benevolence 
cover  numerous  branches  of  Christian  and  philan- 
thropic eftbrt.  Hence  if  properly  taught  in  advance 
they  will  not  need  to  be  elaborated  on  every  special 
occasion,  although  they  can  hardly  be  summarily 
stated    in    too    many   forms.     For   this   preliminary 


2S2  MISSION AllY    SEPaiOXS. 

tcacliing  no  inconsiderable  aid  mav  be  derived  from 
the  perusal  of  "  Mammon,"  "  Cxold  and  tlie  Gospel," 
and  various  other  prize  essays  on  systematic  benefi- 
cence. 

Among  benevolent  enterprises  Christian  missions 
stand  foremost.  In  fact,  they  emorace  within  their 
legitimate  agencies  nearly  every  form  of  benevolent 
activity,  such  as  writing  and  distributing  religious 
tracts,  and  printing  and  circulating  the  word  of  God, 

To  how  many  noble  and  impressive  efforts  of  the 
pulpit  have  these  sacred  enterprises  given  rise  within 
the  last  half  century  !  Indeed,  how  much  of  all  that 
has  been  accomplished  in  modern  times  toward  the 
evangelization  of  the  world  is  due  to  that  truly  evan- 
gelical preaching  which  has  proclaimed  the  w^orld  to 
be  the  held  of  Christian  effort,  and  every  human 
being  a  proper  subject  of  Christian  hope  and  labor ! 

One  has  only  to  read  the  sermons  of  Richard  AYat- 
son,  of  Robert  Newton,  of  John  M.  Mason,  of  Ste- 
phen Olin,  and  many  other  honored  preachers  on  the 
glorious  themes  relating  to  the  spread  of  the  Messiah's 
kingdom  and  promised  glory,  to  be  transported  to 
the  loftiest  regions  of  thought  and  sublime  emotion. 

Are  these  subjects  confined  to  the  special  advocates 
of  benevolent  enterprises,  and  must  the  pastor  waive 
their  treatment  in  favor  of  expected  visits  from  sec- 
retaries or  agents?  Xay,  for  his  own  sake  and  for 
the  sake  of  the  Gospel  let  every  minister,  and  espe- 
cially every  2:)astor,  make  liinjself  familiar  with  the 
themes  and  facts  of  every  enterprise  of  Christian 
benevolence,  that  in  his  proper  place  and  at  the  fit* 
ting  time  he  maybe  their  consistent  and  powerful  ad- 
vocate. 


FESTIVAL   OCCASIONS.  283 


FESTIVAL    OCCASIONS. 

The  annals  of  the  Cliurcli  show  that  from  tlic  earli. 
est  times  preaching  lias  accompanied  those  comniem- 
orativ^e  observances  designed  to  mark  great  events  in 
the  Gospel  history,  such  as  the  birth  and  the  resur- 
rection of  Christ. 

In  the  corruption  of  the  Church  these  commemora- 
tive festivals  were  multiplied  to  excess,  and  the 
number  of  festivals  were  still  augmented  by  the  addi- 
tion of  days  of  commemoration  for  hundreds  of  saints 
and  martyrs.  The  eulogies  prescribed  for  the  latter, 
and  the  routine  of  topics  dictated  by  the  former, 
combined  to  displace  more  important  topics  and 
induce  a  decline  in  the  faithfulness  and  power  of 
preaching  from  which  the  Roman  Church  has  never 
recovered. 

Still,  to  a  limited  and  proper  extent  the  festivals 
of  the  Christian  Church  deserve  the  notice  of  the  pul- 
pit. With  them  must  also  be  classed  days  of  national 
observance,  such  as  fast  days  and  days  of  thanksgiving. 

Dedications  and  anniversaries  of  churches  partake 
of  the  same  festival  character,  and  often  give  rise  to 
impressive  discourses. 

Watcli-nights,  held  on  the  eve  of  the  new  year, 
are  often  rendered  peculiarly  solemn  by  the  delivery 
of  appropriate  sermons. 

Preachers  should  not  hesitate  to  avail  themselves 
bcth  of  regular  and  irregular  occurrences  of  this  kind 
as  a  means  of  securing  attention  to  the  truth,  or  of 
making  a  deeper  impression  upon  the  minds  of  men, 

TEMPERANCE. 

-The  great  sin  of  drunkenness,  and  the  systematic 
efforts  made  to  check  its  progress  and  rescue  its  vie- 


2S4  EDUCATION   AND   SUNDAY-SCHOOLS. 

tims,  liave  given  rise  to  many  powerful  sermons. 
Wherever  similar  necessities  exist,  and  it  is  to  be 
feared  that  they  will  not  soon  cease,  :he  faithful  min- 
ister is  called  upon  to  lift  up  his  voice,  to  cry  aloud 
and  to  spare  not. 

The  Scriptures  abound  w^ith  terrible  denunciations 
against  the  crime  of  intemperance,  and  the  guilt  of 
even  complicity  with  its  indulgence.  Let  every  min- 
ister, then,  be  instant  in  season  and  out  of  season, 
warning  and  teaching  both  young  and  old  to  avoid 
the  inebriating  glass. 

EDUCATIOX    AND    SUNDAY-SCHOOLS. 

The  enterprise  of  Christian  education,  both  in  the 
work  of  secular  instruction  under  Christian  influence 
and  in  the  religious  training  of  the  young  by  means 
of  Sunday-schools,  demands  frequent  effort  and  tire- 
less cooperation  from  the  sacred  desk.  Parents  need 
to  be  aroused  to  a  sense  of  their  responsibilities,  the 
young  stimulated  to  effort  in  the  right,  and  teachers 
encouraged  and  guided  in  their  efforts. 

No  pastor  should  omit  to  denounce  ignorance,  and 
set  forth  the  attractions  and  advantages  of  knowl- 
edge, or  to  prompt  Christian  men  and  Churches  to 
enlarged  philanthropy  in  founding  and  maintaining 
institutions  of  sanctified  learning. 

PKEACniXG    TO    CHILDREN. 

In  addition  to  that  preaching  which  is  auxiliary  to 
Sunday-schools  in  the  way  of  enlisting  teachers,  se- 
curing books  and  appliances,  and  gathering  together 
men,  women,  and  children  "to  learn  the  law  of  the 
Lord,"  there  is  the  duty  of  preaching  directly  to 
children  themselves.  Now  that  Sunday-schocL^,  are 
established,  they  furnish  the  occasions  and  the  audi- 


PRE\r^HING   TO    CHILDREN.  285 

ences;  but  the  duty  of  preaching  to  children  would 
exist  if  there  were  no  Sunday-schools.  "  Feed  my 
lamhs  "  is  an  ever-binding  command  of  the  Saviour. 
And  how  can  ministers  worthily  obey  this  command 
oxcept  by  breaking  to  children  "  the  bread  of  life," 
Dv  dispensing  to  them  "  the  sincere  milk  of  the  word, 
that  the}^  may  grow  thereby." 

And  yet  many  professed  ministers  of  Christ  think 
that  preaching  to  children  is  too  small  business  for 
them.  As  though  anything  could  be  small  which 
involves  the  interests  of  immortal  souls.  Others  de- 
cline the  task  on  the  plea  that  they  have  no  gift  for  it. 
If  it  be  a  duty,  they  should  "  covet  earnestly  "  the  gift 
which  will  enable  them  to  perform  it.  An  idea  seems 
to  have  gained  great  prevalence  among  ministers, 
that  a  special  talent  is  necessary  in  order  to  address 
children  successfully.  When  this  idea  is  so  enter- 
tained as  to  deter  any  one  from  doing  his  full  duty 
to  the  lambs  of  Christ's  flock  it  deserves  severe  rep- 
robation ;  but  when  received  by  a  minister,  as  an  ad- 
monition to  stir  up  the  gift  that  is  in  him  and  to  cul- 
tivate the  talent  needed  and  desired,  it  is  to  be 
regarded  as  in  harmony  with  the  truth.  It  is  beyond 
question  that  for  this,  as  well  as  certain  other  depart- 
ments of  the  preacher's  work,  some  men  possess  a 
greater  natural  adaptation  than  others.  Neverthe- 
less, it  is  equally  true  that  any  man  possessing  the 
ordinary  qualifications  of  a  minister  of  the  Gospel, 
and  an  anxious  solicitude  to  enter  this  open  door  of 
usefulness,  may  acquire  the  talent  of  preaching  inter- 
estingly and  successfully  to  children;  while  all  will 
improve  by  practice,  and  by  giving  due  attention 
to  the  importance  of  the  task  and  the  elements  of 
Buccess. 


286  PEE  ACHING   TO   CHILDREN. 


CIIIT.DREX     SHOULD     BE     THE     SPECIAL     SUBJECTS     OP 
rKEACniXCx. 

1.  Because  tliey  are  included  in  Christ's  command, 
"  Go  teacli  all  nations." 

2.  Because  when  properly  addressed  they  are,  as  a 
class,  the  most  susceptible  and  hopeful  of  all  Christian 
hearers. 

3.  Their  hearts  are  tender,  their  minds  are  not  pre- 
occupied with  error,  and  they  are  not  confirmed  in 
liabits  of  sin.  Besides,  their  sympathies  are  easily  en- 
listed by  examples  of  truth  and  goodness. 

4.  They  are  the  subjects  of  special  divine  promises. 
Consult  Prov.  viii,  IT;  Isa.  liv,  13;  Acts  ii,  39,  and 
numerous  other  passages  of  Scripture. 

Conformably  to  the  encouragements  of  the  divine 
word,  the  experience  of  the  Church  within  a  quarter 
of  a  century  past,  to  the  full  extent  that  correct  ideas 
have  prevailed  concerning  juvenile  convei-sions,  has 
fully  justified  the  belief  that  special  labor  in  behalf  of 
children  is  more  sure  of  success  than  in  behalf  of  any 
other  class  of  society. 

There  are  two  modes  of  preaching  to  children  that 
deserve  commendation.     The  first  is  by  the 

Two  modes.     .  ,  .  n         i  -i  n      i        i 

introduction  oi  what  may  be  called  the 
childreris  department  into  tlie  regular  sermon.  Every 
minister  would  certainly  wish  to  encourage  the  at- 
tendance of  children  upon  the  services  of  the  sanc- 
tuaiy,  and  it  is  to  be  expected  that  in  every  Christian 
congregation  there  will  be  a  fair  proportion  of  juvenile 
hearers,  ^ow  is  it  right  to  withhold  from  this  most 
hopeful  part  of  the  audience  all  recognition  or  address 
adapted  to  their  tastes  and  capacities  i  And  yet 
many  ministers,  from  month  to  month  ano  from  year 
to  year,  seem  to  never  remember  thai  ^^^^  diildren  of 


PREACHING   TO    CHILDREN.  287 

tlieir  congregations,  as  well  as  others,  are,  bj  tlie  sj^e- 
cial  appointment  of  the  Lord,  entitled  to  "their  por- 
tion of  meat  in  due  season." 

Is  not  such  a  course  of  obvious  neglect  i)reciscly 
calculated  to  create  in  the  minds  of  the  young  a 
life-long  distaste  for  religious  worship  as  tedious, 
partial,  or  nnmeaning?  Is  not  the  great  Sheplierd 
justly  offended  by  such  treatment  of  his  lambs  ^ 

This  culpable  neglect  may  be  easily  remedied  by 
the  children's  department  in  a  sermon,  or  the  intro- 
duction of  more  or  less  passages  specially  addressed 
to  the  younix.  Xo  doubt  many  a  o;raye  divine  will 
be  startled  at  the  mention  of  such  a  departure  from 
antiquated  custom,  and  at  the  possible  yiolation  of 
rhetorical  unity !  But  what  ayails  rhetorical  unity 
if  our  proper  work  is  not  accomplished  ?  And.  what 
ancient  custom  is  of  higher  authority  than  the  exam- 
ple of  our  divine  Lord,  who  in  the  midst  of  his  public 
ministry  repeatedly  took  special  notice  of  little  chil- 
dren, eyen  to  the  amazement  of  some  of  his  dis- 
ciples." 

Let  no  one  be  alarmed  lest  the  occasional  introduc- 
tion of  passages  and  illustrations  adapted  to  the  com- 
prehension of  children  should  detract  from  the  inter- 
est which  older  people  of  good  sense  will  take  in  their 
discourses.  The  truth  is,  that  most  adult  persons 
will  find  plain  and  familiar  explanations  of  truth 
quite  as  interesting  as  do  children  ;  while  the  com- 
mon tendency  to  monotony  in  speaking  and  dullness 
in  hearing  is  greatly  relieyed  by  an  occasional  effort 
to  arouse  and  enlist  the  attention  of  childhood. 

These  very  passages  addressed  to  the  children, 
when  fitly  introduced,  are  not  only  approved  by  older 
persons  as  appropriate,  but  are  often  remembered  by 

*  Matt.  xLx,'l3,  14;  Mark  ix,  36,  37  ;  x,  13-16  ;  Luke  xviii,  15-17. 


288  PREACHING  TO   CHILDREN-. 

tliem  with  tenacity  when  the  more  pretentious  por« 
lions  of  the  sermon  are  all  forgotten.  At  the  same 
time  their  great  object  is  realized  in  those  definite 
and  timely  impressions  which  they  make  upon  the 
hearts  and  memory  of  those  who,  in  many  cases, 
will  live  and  act  important  parts  upon  the  stage 
of  life  when  the  preacher  shall  have  gone  to  his 
reward. 

While  the  introduction  into  sermons  of  episodes  or 
diversions  in  behalf  of  children  will  subserve  most 
excellent  purposes,  it  will  by  no  means  ace  omplish 
the  full  duty  of  the  pastor  to  the  children  of  his 
flock. 

Special  sermons  should  also  be  prepared  and 
preached  to  assemblies  of  children.  ^Notwithstanding 
all  the  occasional  addresses  that  are  made  to  them  in 
Sunday-schools,  it  is  well  for  the  minister  to  appoint 
preaching  services  particularly  for  children  several 
times  a  year. 

On  these  occasions  the  children  should  be  seated  in 
a  body,  and  in  close  proximity  to  the  speaker.  If 
adults  are  present  they  should  be  considered  as  hav- 
ing no  claims  upon  the  time  or  attention  of  the 
preacher.  Everything  should  be  arranged  with  ref- 
erence to  the  interest  and  profit  of  the  children,  and 
for  the  time  being  the  preacher  should  surrender  him- 
fjelf  wholly  to  the  sympathies  which  the  presence  :f 
childhood  will  awaken. 

In  no  other  way  can  justice  be  done  to  such  occa- 
sions. In  no  other  way  can  a  preacher  determine  to 
what  extent  it  is  possible  for  him  to  interest  and  ben- 
efit companies  of  cliildren. 

Tlie  very  effort  to  do  this  will  prove  profitable  to 
pi'eachers  themselves,  and  will  often  enable  them  to 
improve  their  habits  of  preaching  to  adults.     As  ele- 


ELEMENTS   OF   SUCCESS.  289 

mciits  of  success  in  preaclilng  to  cliildreii  it  is  well  lo 
observe, 

1.  That  l)y  the  nature  of  the  case  long  sermons 
are  inadmissible. 

2.  Plain  snl)jccts  are  demanded. 

3.  Familiarity  of  language  and  a  conversational 
trne  of  voice  must  be  employed.  While  words  of 
learned  length  should  be  avoided,  it  is  a  needless 
affectation  of  simplicity  to  confine  the  address  to 
monosyllables.  Ko  such  restraint  is  put  upon  the 
lano^uajre  of  the  nursery,  and  children  will  be  far 
more  puzzled  with  rare  monosyllables  than  with 
common  polysyllables.  While  illustrations  should  be 
frequent,  care  should  be  taken  not  to  protract  them 
with  too  much  detail. 

4.  The  indispensable  condition  of  success  is  to 
secure  and  keep  the  attention.  To  this  end  great 
liberties  may  and  often  must  be  taken.  Questions 
may  be  introduced  and  answers  demanded.  The 
tone  of  voice  may  be  suddenly  varied,  and  the  sub 
ject  apparently  changed  ;  nevertheless  the  unity  of 
address  must  be  maintained,  and  its  essential  point 
never  lost  sio^lit  of. 

In  all  cases  the  preacher  must  remember,  that 
though  he  is  called  on  by  these  occasions  to  be  child- 
lihe  in  expression  and  action,  he  must  never  allow 
himself  to  be  or  appear  childzsA.  Some  persons  have 
imao'ined  that  mere  story-tellino-  is  sufficient  for  ad- 
dresses  to  children.  Stories  fitly  selected  and  well 
told  have  important  uses  in  awakenhig  the  interest  of 
the  young;  bnt  they  should  always  be  pointed  with 
pertinent  application,  and  made  to  tell  upon  the  high 
religious  objects  which  alone  will  justify  formal  at- 
tempts to  bring  the  Gospel  home  to  the  hearts  of  chil- 
dren.    This  is  an  important  and  fruitful  theme,  but 

19 


290  PREACHING   TO    GTIILDilEN. 

its  consideration  must  not  be  protracted  further  than 
to  insert  the  following  jndicions  remarks  from  Moore: 

No  doubt  the  failures  in  addresses  to  cliildreu  ai'e  more  fre- 
quent than  the  successes;  but  most  commonly,  as  we  believe, 
from  one  cause.  The  men  have  never  laid  themselves  out  to 
succeed.  They  have  thought  that  the  process  of  descending  to 
the  lower  ledges  of  childish  thought  must  follow  the  facile  lavs 
of  other  descents ;  have  allowed  themselves  to  imagine  that  the 
entire  dilUculty  was  a  mere  atfair  of  the  spelling-book,  and  that 
if  they  only  kept  from  the  nse_of  any  long  or  hard  words  they 
might  be  quite  sure  of  being  understood.  But  no  supposition  can 
be  more  fallacious  than  this.  If  the  line  of  thought  be  simple, 
and  the  method  of  illustration  lively,  and  the  images  and  appeals 
and  arguments  be  all  in  unison  with  the  mental  habitudes  of 
childhood,  the  preacher  of  a  sermon  to  children  may  be  betrayed 
into  the  use  of  a  hard  word  here  and  there  with  very  little  i)rej- 
udice  to  the  understanding  of  his  subject,  and  with  none  what- 
ever to  the  general  interest  of  his  address.  But  let  this  special 
adaptation  to  the  mental  organization  of  the  young  be  over- 
looked, and  what  will  be  the  consetjuence?  Why  the  speaker 
will  not  have  gone  on  far  before  on  the  countenances  of  all  pres- 
ent will  be  seen  nothing  but  blank,  vacant,  uneasy  listlessness. 
He  perceives  that  with  all  his  picking  of  "small  words"  he  is  too 
liigh  for  them.  lie  has  been  putting  matured  thoughts  into 
children's  language.  And.  the  things  agree  not  together,  any 
more  than  would  a  piece  of  new  cloth  when  sewed  on  to  an  old 
garment.  And  so,  in  despair,  he  betakes  himself  to  the  other 
extreme,  tasks  his  insi)iration  to  supply  him  with  some  extem- 
])oraneous  juvenilities,  when  in  all  probability  he  will  stumble 
upon  illustrations  intellectually  on  a  par  with  those  of  ''the  in- 
destructible primer,"  to  the  wonderment,  it  may  be,  of  the  very 
infantile  section  of  his  auditory,  but  to  the  offended  and  sublime 
disgust  of  every  child  above  six  years  of  age. 

To  come  down  to  the  intellectual  processes  of  children,  there- 
fore, we  repeat,  is  no  "■facilis  descensus.''^  A  man  nnist  read 
books  for  it,  study  minds  for  it,  write  carefully  for  it.  Tie  may 
dispense  with  his  manuscript  in  delivery;  but  he  will  not,  In 
preparation,  do  wisely  to  dispense  with  Jiis  pen.  Especially 
shr^uid  he  guard  against  being  too  j'lvenile.  Children  are  more 
Bcnsitive  even  than  the  poor  to   condescensions  of  this   sort* 


PKK ACHING  TO  CHILDREN.  291 

and  therefore,  in  preparing  liis  subject,  the  preacher  should 
have  hefore  him  some  model  mind.  A  sermon  addi-essed  to  the 
average  intelligence  of  children,  say  at  the  age  of  eight  years, 
would  take  in  as  wide  a  range  of  mental  sympathies  on  cither 
Bide  the  line  as  sermons  of  this  kind  are  expected  to  influence. 
Such  sermons,  judiciously  managed,  will  interest  others  besides 
children,  especially  the  ;;oor,  who  always  like  illustrative  preach- 
ing better  than  any  other;  and  iiarents^  who  are  not  sorry,  by 
means  of  these  addresses,  to  learn  liow  to  become  teachers  ihem- 
feelves. 

This  subject  is  invested  witli  enhanced  importance 
by  the  grand  proportions  which  the  Snnday-scliool 
cause  lias  assumed  in  the  modern  Church.  The 
momentous  signiiicance  of  our  Saviour's  example 
and  precepts  in  reference  to  cliildren  is  ilJustj'ated 
more  and  more  as  increasing  millions  of  the  3^oung 
become  regularly  organized  for  instruction  in  God's 
word,  and  for  enlistment  and  training  in  the  service 
of  the  Redeemer. 

No  minister,  therefore,  should  fail  of  making  dili- 
gent effort  to  qualify  himself  to  feed  the  lambs  of 
Christ,  as  well  by  public  as  by  private  ministrations. 
And  no  one  having  secured  this  important  quali- 
fication should  neglect  to  employ  it  diligently  as  a 
precious  talent  for  the  salvation  of  the  young  and 
the  edification  of  the  Church.  However  great  the 
difiiculties  may  at  first  appear,  they  will  vanish  be- 
fore persevering  exertions  prompted  by  right  motivee 
and  guided  by  intelligent  observation. 


292  A  MEANS,   NOT  AN   END. 


CHAPTEE  XII. 

THE    STYLE    OF    SERMONS. 

Style  in  sermons,  as  involving  the  qnality  of  lan- 
guage in  which  religions  trnth  is  expressed,  must 
never  be  overlooked  as  a  topic  of  minor  importance. 
Xevertheless,  style  in  preaching  is  to  be  regarded  as 
a  means,  not  as  an  end.  Whoever  makes  the  sermon 
an  occasion  for  displaying  fine  language  rather  than 
exhibiting  truth ;  for  pleasing  the  ears  and  cultivat- 
ing the  taste  of  an  andience,  rather  than  convincing 
their  judgment  and  moving  their  hearts,  radically 
mistakes  the  design  of  preaching,  or  wrongly  seeks  to 
pervert  an  appointed  means  of  doing  good  into  an 
agency  for  securing  applause.  He  preaches  himself 
or  his  own  contrivings,  and  not  Christ  Jesus  the 
Lord.  And  yet  whoever  would  preach  Christ  cruci- 
fied is  called  upon  by  everything  that  is  dignified  in 
truth  or  sacred  in  religion  to  do  it  in  fitting  words. 


GENERAL    QUALITIES    OF    A    GOOD    STYLE. 

The  established  laws  of  rhetoric  clearly  prescribe 
those  general  qualities  of  language  which  are  indis- 
pensable in  every  good  sermon.  A  simple  enumera- 
tion must  suffice.     They  are, 

1.  Purlfij  and  jyrojyricty^  wdiicli  require  accredited 
words  of  the  English  language  in  their  appropriate 
usage. 

2.  Precision.  The  use  of  words  in  their  exact 
meaning,  and  without  redundancy. 


SPECIAL   QUALITIES.  293 

3.  rersjykuity.  Perfect  clearness,  witliout  obscu- 
rity, ambiguity,  or  long  sentences. 

4.  Unity.     Singleness  of  aim  and  expression. 

5.  Strength.  That  nse  and  arrangement  of  words 
wiiicli  will  make  the  most  forcible  impression. 

On  the  other  hand,  Christian  discourse  sternly  re- 
jects all  those  faults  of  style  which  are  condemned  by 
the  laws  of  rhetoric ;  such  as  tautology,  dryness,  flo- 
ridity,  and  bombast. 

The  general  qualities  of  style,  both  good  and  bad, 
are  so  ably  treated  in  numerous  text-books  on  rhet 
oric  and  language  as  to  need  no  special  notice  here. 
There  are,  howev^er,  certain  qualities  and  combina- 
tions demanded  by  a  good  style  for  the  pulpit  which 
deserve  to  be  pointed  out. 

§  1.  Special  Qualities  required  in  a  Good  Style 
FOR  the  Pulpit. 

niGXIFIED    SIMPLICITY. 

The  didactic  character  of  pulpit  address  requires 
uniformly  such  a  choice  of  language  as  will  tend  to 
make  wise  the  simple,  and  at  the  same  time  to  ele- 
vate the  conceptions  and  the  taste  of  all  grades  of 
hearers.  In  the  effort  to  be  plain  the  minister  must 
carefully  avoid  triviality.  He  must  employ  words  and 
present  images  which  correspond  to  the  grandeur  of 
the  truths  which  he  proclaims,  and  yet  which  may  be 
understood  by  the  unlearned.  Simplicity  in  this  con- 
nection is  opposed  to  the  affectation  of  elegance,  and 
the  straining  after  pompous  words  or  unusual  expres- 
sions. It  accepts  the  language  of  the  people,  to  whom 
it  seeks  to  communicate  truth,  and  makes  it  the  in- 
Btrument  of  elevating  their  thoughts  and  of  ennobling 
their  character.     Preachers  cultivating  this  quality 


291  SPECIAL    QUALITIES. 

of  language  are  by  no  means  restricted  to  a  narrow 
vocabulary.  Tliey  niav  even  use  words  not  familiar 
to  their  audience  with  proper  explanations,  but  they 
will  carefully  avoid  all  display  of  learning. 

It  is  a  miserable  vanity  w^hich  delights  itself  in  ag- 
gregating f;<,r-fetclied  terms  or  phrases  in  the  idea 
that  pulpit  discourse  is  thereby  improved  in  quality 
Equally  at  fault  is  the  ^veak  ambition  to  excel  in 
prettiness ;  to  tickle  the  ears  or  amuse  the  fancy  of 
an  audience  when  the  interests  of  immortal  souls  are 
at  stake. 

This  lisping  poetry,  this  mincing  elegance  of  diction,  this 
trumpery  and  moonshine  of  superficial  rhetoric,  this  would-bo 
eloquence,  whicli  is  uttered  only  to  be  admired,  how  impious  the 
impertinence!* 

An  elaboration  that  is  betrayed  in  every  part  of  the  discoursj^e, 
and  which  makes  it  bnt  too  evident  to  any  sei-ious  or  observant 
mind  that  it  was  the  preacher's  aim  not  to  convert  souls,  but  to 
catch  applause;  which,  in  the  view  of  the  fashionable,  the  giddy, 
and  the  frivolous,  entitles  the  sermon izer  to  the  highest  rank 
among  ])uli)it  orators;  which  fills  the  discourse  Avith  flowery 
diction  and  gaudy  metaphors,  with  elegant  declamation  and 
fanciful  descrii)tions,  with  tasteful  addresses  and  beautiful  pic- 
tures; which,  though  it  takes  the  ci-oss  for  its  subject,  almost 
instantly  leaves  it  and  runs  out  into  the  fields  of  poesy,  or  the 
labyrintlis  of  metaphysics,  for  its  subtle  arguments  or  its  spark- 
ling and  splendid  illustrations;  which,  to  sum  up  all,  engages  the 
judgment  or  amuses  the  imagination,  but  never  moves  the  heart, 
or  calls  the  conscience  to  discharge  its  severe  and  awful  func- 
tions; such  preaching  may  render  a  minister  popular,  secure  hi:n 
large  congregations,  and  procure  for  him  the  plaudits  of  the 
multitude;  but  where  are  the  siimers  converted  from  the  error 
of  their  way,  and  the  souls  saved  from  death?  Verily,  I  say 
unto  you,  if  sucii  a  preacher  has  his  r^'ward  oidy  in  the  applause 
of  the  multitude,  whose  object  and  aim  were  as  low  as  his  own, 
it  was  what  he  sought  and  all  he  sought,  and  let  him  not  com- 

*  liev.  Dr.  Bacon. 


DIGNIFIED   SIMPLICITY.  295 

plain  if  lie  have  this  and  notliing  else.  From  such  preachers 
may  God  Almighty  preserve  our  Churches,  and  may  he  give  us 
aien  who  better  know  their  bushiess  in  tlie  pulpit  and  better 
dr  it! — James. 

Even  tlie  severity  of  this  language  sliould  not  be 
abated  toward  those  wlio  knowingly  and  willfully  in- 
dulge in  such  abuses  of  pulpit  style.  But  ^^^^,^,^  ,^^^ 
are  there  not  many  who  have  fallen  into  of  the  error, 
them  in  some  deo^ree  from  sheer  io-norance  of  what  is 
better  ?  It  is  a  proverbial  Aveakness  of  partially  edu- 
cated minds  to  be  deli«:hted  with  sound  rather  than 
sense,  and  usually  the  best  remedy  for  a  sophomoric 
style  is  found  in  thorough  mental  development. 

A  man  who  is  conscious  of  knowledge  can  afford 
to  be  simple ;  one  who  would  appear  to  be  learned 
is  perpetually  straining  after  that  which  he  cannot 
reach. 

The  philosophy  of  the  errors  above  indicated  is 
well  stated  by  Theremin  : 

The  orator  should  never  rise  into  expressions,  phrases,  and 
images  that  are  above  the  language  of  cultivated  society,  even 
bufore  an  auditory  that  would  be  able  to  follow  a  higlier  style 
of  thought,  and  to  understand  more  exquisite  modes  of  speech. 
I  mention  this  for  the  sake  of  those  who  think  they  impart  a 
peculiar  dignity  and  force  to  their  discourse  by  the  use  of  poetio 
ornament,  by  employing  words  which  they  bring  forth  from  the 
dust  of  past  centuries,  and  by  constructions  which  are  foreign  to 
pure  ])rose.  But  this  is  always  only  a  cold  show  without  power. 
In  the  throng  of  active  life,  amid  heartrending  misfortunes, 
during  the  silent  hours  of  contemplation,  does  the  hearer  make 
known  his  thoughts  and  feelings  to  himself  and  to  others  in  a 
highly  tiowery  style,  and  in  strange,  unusual  i)hraseology  ?  Cer- 
tainly not.  The  style  of  expression  which  spontaneously  associ- 
ates itself  with  the  silent  emotions  of  our  heart  when  they  come 
forth  into  consciousness,  is  always  as  noble  as  it  is  simple.  If, 
therefore,  the  orator  would  penetrate  into  our  inner  life,  and 
renew  again  the  traces  of  forgotten  thoughts  and  feelings;  if  be 


296  SCRIPTUE^vL   COXGRUITY. 

would  actnally  address  us,  he  must  ein])loy  the  very  same  weJ- 
known  and  customary  language  in  which  we  are  wont  to  com- 
mune with  ourselves.  Every  strange  expression,  nay,  every 
unusual  phrase,  tears  us  away  from  ourselves,  instead  of  leading 
fls  back  into  ourselves;  and  the  stream  of  inward  harmonies, 
which  perhaps  was  on  the  point  of  flowing  forth,  suddenl/  breaks 
upon  such  unexpected  obstacles  and  is  dissipated.  Moreover, 
with  the  disturbance  of  this  flow  is  connected  disi)leasure  toward 
a  man  who  decks  himself  out  in  a  showy  costume  of  sounding 
phrases,  which,  after  all,  are  not  so  very  difficult  to  collect  to- 
gether, instead  of  employing  my  common,  every-day  language 
along  with  me,  to  his  own  true  advantage  as  well  as  'mine. 
Those  very  rare  instances  when  the  sjjeaker  selects  an  unusual 
expression  for  an  unusual  thought  are,  of  course,  excepted  here; 
but  to  allow  one's  self  in  even  the  slightest  departure  from  ordi- 
nary language,  unless  there  is  some  particular  reason  to  justify  it, 
seems  to  me  to  be  unadapted  to  the  oration,  and  contrary  to  its 
aim  ;  and  is  therefore,  according  to  the  theory  of  eloquence  here 
laid  down,  morally  blameworthy. 

SCRIPTUEAL    COXGRUITY. 

A  liappy  use  of  scriptural  quotations  adds  much  to 
the  iiiipressiv^eness  of  pulpit  discourse,  and  yet  a 
sermon  cannot  be  made  up  of  Scripture  pln-ases. 
But  as  it  is  founded  on  Scripture,  and  makes  fre- 
quent use  of  the  language  of  inspiration,  it  should  be 
in  constant  harmony  with  it.  Yinet  applies  the 
term  sc7nptural  tone  to  the  quality  now  commended, 
and  thinks  he  sees  in  it  a  union  of  everything  that  is 
excellent  in  pulpit  st^de.  He  would  have  the  imag- 
ination of  tlie  preacher  imbued  with  scriptural  scenes, 
and  all  his  thoughts  in  harmony  with  the  spirit  of  the 
sacred  volume. 

JN^othing  will  more  improve  the  style  of  a  preacher 
tlian  this  essential  harmony  between  his  language 
and  that  of  the  divine  word.  The  Bible  is  em- 
phatically the  book  of  the  people,  and  ftimiliarity 
with   it  has  prepared  most   Christian   audiences   to 


SKILL   KEQUIRED.  297 

appi'eciate  not  only  those  beanties  and  sublimities  in 
wliicli  it  abounds,  but  all  which  are  kindred  to  them, 

I  would  rcconimerul  (says  Tliercmin)  to  all  sacred  orators  tlie 
frequent  eiiiploynient  of  the  expressions  and  images  of  tlie  sacred 
Scriptures  as  a  hig-lily  adapted  and  etfectual  means  of  exciting 
atfection,  provided  only  tliey  be  not  brought  in  merely  to  fill  up 
empty  space,  but  are  fused  into  the  discoui-se,  retaining  their 
whole  dignity  and  force.  They  are  highly  adapted,  for  the  lan- 
guage of  the  Bible  can  never  become  antiquated,  because  it 
af!brds  so  many  highly  significant  expressions  for  the  manifold 
conditions  of  human  life  and  states  of  the  human  heart,  many  of 
which  appear  as  provei'bial  ]>hrases  in  the  language  of  connnon 
intercourse;  and  however  much  religious  education  and  the 
reading  of  the  Bible  may  have  been  neglected,  tlie  orator  may' 
yet,  in  the  case  of  the  generality  of  hearers,  reckon  with  cer- 
tainty upon  a  thought  being  nnderstood  sooner  in  a  biblical  than 
in  a  philosophical  dress.  But  the  great  power  of  Bible  language 
in  awakening  affection  consists  principally  in  this,  that  in  it  the 
expression  for  the  understanding  and  the  expression  for  the 
feelings  are  not  so  different  as  in  merely  human  representations, 
but  are  always  one  and  the  same.  The  figures  so  frequent  in 
the  Bible,  while  they  have  all  the  precision  of  an  abstract  term- 
inology, at  the  same  time  transfer  the  idea  into  the  web  of  hu- 
man relationships,  and  clothe  it  with  all  that  can  exert  inHuenco 
upon  the  mind  ;  they  are  a  ray  which  unites  in  one  both  light  and 
heat,  and  passes  over  from  the  mind  into  the  heart,  thus  kindling 
the  whole  man.  If,  now,  as  is  often  the  case,  a  sentence  from 
the  Bible,  on  our  first  meeting  with  it,  or  upon  after  occasions, 
lias  awakened  a  whole  series  of  pious  emotions,  the  orator,  by 
citing  it  as  he  passes  on,  can  evoke  anew  the  affection  which  has 
alrea'ly  become  connected  with  it,  and  can  apply  it  to  the  pur- 
poses  of  his  oration. 

But  while  the  clerical  student  seeks  to  imbue  his 
mind  with  scriptural  truth,  and  to  infuse 

Skill  reqtiired 

the  spirit  of  the  Gospel  into  all  his  public 
utterances,  he  must  guard  against  a  theological  dia- 
lect, or  an  unskillful  amalgamation  of  sacred  with 


298  FAULTY  USE  OF  TERMS. 

common  pliraseology.     A  few  j)aragraplis  from  one  of 
Dr.  Porter's  lectures  will  illustrate  tliis  fault : 

It  is  found  sometimes  in  single  words,  as  iier adventure^  used 
for  iieilia'pii ;  tribulation  for  aJHiction  or  distress ;  sensuality  and 
carnality  for  sinful  affections ;  and  edification  for  instr  xction  or 
imiirovemerd.  So  a  jjhrase  is  often  employed  in  a  manner  wh.'cli 
retpiires  a  commentary  to  give  it  significance  in  current  languai^e, 
as  when  licentious  conduct  is  called  "chambering  and  \\'an- 
tonness." 

Sometimes  this  peculiar  cast  of  style  arises  from  using  familiar 
terms  in  an  abstract  or  mystical  sense,  as  icalk  and  conTersation 
for  actions  or  deportment.  Sometimes  a,  peculiar  combination 
of  words  makes  a  sort  of  spiritual  phrase,  as  "mind  and  will  of 
God;"  "a  sense  of  divine  things;"  and  when  intensive  expression  is 
necessary,  "a  realizing  sense  of  divine  things"  is  extremely  com- 
mon in  the  pulpit  dialect.  In  some  portions  of  our  country,  and  at 
some  periods,  a  great  fondness  has  prevailed  for  compound  words, 
such  as  "  God-provoting,  heaven-offending,  Christ-despising,  land- 
dejiling.''''  Some  of  these  awkward  anglo-ecclesiastical  combina 
tions  have  struggled  hard  for  a  standing  in  good  style  both  here 
and  in  Great  Britain,  such  as  iinsjyeakahleness,  icorldly-mindedness, 
spiritual-mindedness.  Men  of  correct  taste  will  a  thousand  times 
rather  dispense  with  all  the  advantages  of  these  terms  than  mar 
tlieir  native  tongue  by  multiplying  such  unseemly  compounds. 
There  is  the  more  need  of  guarding  against  such  terms,  be- 
cause if  they  are  formed  from  words  which  belong  to  the  lan- 
guage they  escape  the  reproach  of  barbarism,  and  therefore  may 
be  multiplied  without  end  if  the  tendency  of  writers  to  these 
combinations  shall  be  subject  to  no  control  but  the  dictates  of 
cajirice  or  afiectation.  The  man  who  has  the  command  of  lan- 
guage may  easily  find  other  words  equivalent  in  sense,  or  suffi- 
ciently so  to  substitute  for  such  complex  j)hrases.  Instead  of 
icorldly-mindedness  we  may  say  attachment  to  the  icorld.  In- 
stead of  spiritual-mindedness.,  a  spirit  of  devotion,  or  a  spirit  of 
hahltual  piety. 

The  same  general  fault  in  the  preacher's  style  may  be  increased 
by  his  necessary  familiarity  with  theological  writers  of  past  times. 
The  excellent  sentiments  which  these  often  contain,  expressed, 
porha])S,  in  quaint  and  antiquated  i)hraseolog3^,  imperceptibly  give 
a  cast  to  his  own  diction,  resembling,  in  its  infiuence  on  other 


EARNEST   DIRECTNESS.  299 

minds,  the  stiffness  and  peculiarity  wliich  would  appear  in  liis 
garh  if  it  were  conformed  to  the  fashion  of  the  sixteenth 
century. 

EARNEST  ^DIRECTNESS. 

It  is  tlio  province  of  poetry  to  circle  round  and 
round,  exhibiting  for  mere  entertainment  various 
phases  of  a  beautiful  idea.  On  the  other  hand,  it  is 
characteristic  of  oratory  to  have  an  object  in  view, 
and  to  concentrate  all  its  power  on  the  accomplish- 
ment of  that  object. 

Hence  not  only  the  thoughts  must  be  earnest  and 
pertinent,  but  the  language  must  partake  of  the  same 
quality.  Here  is  an  indispensable  requisite  of  a  good 
pulpit  style,  and  one  whicli  causes  it  to  reject  the 
indirectness  of  the  essay  and  the  circumlocutions  of 
mere  rhetorical  embellishment.  IS^ot  only  the  form, 
but  the  spirit  of  the  language  must  be  direct, 
appealing  pointedly  to  the  hearer,  and  causing 
him  to  perceive  continually  that  he  is  the  man  ad- 
dressed. A  good  portrait  looks  every  beholder  in  the 
eye,  and  yet  it  does  not  stare.  So  a  good  sermon, 
without  any  rude  appeal,  seems  to  say  to  every 
hearer,  "Here  is  a  message  for  you."  Its  expres- 
sions, as  well  as  the  thoughts  it  utters,  find  their  way 
to  his  heart,  and  claim  him  as  a  trophy  for  the 
Gospel. 

In  a  high  moral  sense  the  preacher  is  a  painter. 
His  business  is  to  spread  out  for  the  perception  of  an 
audience  scenes  of  the  past  and  the  future  relating 
to  this  life  and  the  life  to  come.  But  in  order  to 
make  his  delineations  graphic  he  must  himself  be- 
liold  the  scenes  he  describes  with  a  clear  and  direct 
view.  Then  he  can  portray  them  with  an  expressive- 
Qess  that  makes  them  real  and  present  to  others. 


300  ENERGY. 

Language  is  not  only  the  veliicle  of  tlionglit  and 
emotion,  but  an  agent  of  the  will,  appealing  with 
persuasive  and  sometimes  commanding  power  to  the 
moral  purposes  of  others.  Earnest  directness  is  the 
language  of  persuasion.  But  this  language  cannot 
Le  feigned.  It  must  be  the  truthful  expression  of 
the  soul  of  the  speaker.  As  such  it  finds  its  way  to 
the  soul  of  the  hearer  and  answers  the  design  of  its 
utterance. 

EXERGY. 

In  this  quality  may  be  found  the  culmination  of  a 
truly  oratorical  style. 

It  is  the  life  of  eloquence,  that  which  gives  it  breath  and  fire 
and  poAver.  Without  it  the  most  finished  rhetoric  is  formal  and 
cold.  The  people  love  it,  and  it  is  for  them  Ave  preach.  It  is  a 
sign  of  honesty  in  the  speaker,  lie  would  subdue  us  by  a  mas- 
tery he  acknowledges  himself.  It  is  not  he,  but  the  truth,  which 
makes  us  captive.  He  is  but  the  instrument,  though  a  willing, 
ardent  one.  Men  have  a  strong  passion  for  excitement,  and 
energy  always  produces  it.  We  yield  more  readily  to  sympathy 
than  to  logic  or  persuasion. 

It  does  not  necessarily  imply  vehemence.  There  is  energy  in 
deep  pathos,  in  simple  description,  nay,  sometimes  in  silence 
itself.  Whatever  subdues  us  makes  us  feel,  impels  our  passions, 
has  energy.* 

Well-managed  dialogue,  especially  in  argumenta- 
tive discourse,  often  imparts  a  life-like  energy  to  style. 

Apostrophe,  emplo3^ed  for  a  similar  object,  greatly 
stimulates  the  imagination  of  hearers  by  bringing,  ag 
it  were,  before  their  eyes  the  objects  aud  characters 
apostrophized. 

To  be  energetic  the  apostrophe  should  appear  unstudied,  and 
from  the  impulse  of  the  moment.  It  should  be  perfectly  within 
our  power.     Nothing  is  more  ridiculous  than  a  preacher  appeal- 

*  Bcthimc. 


ArosTiioniE.  301 

Ing  in  wortls  to  an  invisible  l)eing  Avliile  lie  keeps  his  eyes  C\xcd 
upon  tlie  paper,  speaks  on  in  his  ordinary  tone,  and  perhaps 
hesitates  until  he  turns  the  leaf.  An  apostrojjhe  is  better  brief. 
It  should  very  rarely  be  long.  It  is  impossible  to  maintain  tiie 
illusion  beyond  a  few  Tuoments.  The  best  orator  would  fail  in 
continuing  the  effort.  Some  should  never  attempt  apo-^troplie. 
They  have  not  imagination  enough  to  conceive  it  well,  or,  if  it 
be  conceived,  not  the  voice  nor  the  command  of  actior  to  exe- 
cute it.  Failure  in  either  disgraces  us.  If  we  be  not  sure  oi 
success  it  were  far  better  to  let  it  alone.* 

Even  though  siiccessful,  apostrophe  must  not  bo 
too  frequent,  lest  it  lower  its  own  dignity  and  dis 
tract  the  attention  of  hearers. 

Energy  of  style  demands  skill  in  the  choice  of 
words  and  the  constructioii  of  sentences.  ]^o  rules 
are  sufficient  to  guide  the  speaker  here.  Sometimes 
brevity  is  needed  to  secure  force,  and  sometimes  full- 
ness to  give  the  sweep  of  a  majestic  idea.  "A  brief 
sentence  sometimes  flashes  truth  like  lightning." 
But  a  discourse  made  up  of  brief  sentences  lacks  a 
bond  of  connection  and  becomes  a  rope  of  sand. 

Well-chosen  figures,  if  briefly  and  strikingly  por- 
trayed, add  greatly  to  the  energy  of  style.  But 
when  a  speaker  shows  a  disposition  to  linger  upon  a 
figure  and  dress  it  out  in  too  much  detail,  he  wastes 
his  strength  and  excites  the  impatience  of  his  hearers. 

Energy  should  increase  with  the  progress  of  a  dis- 
course. Its  rise  should  be  natural,  and  its  move- 
ment calm  and  regular,  culminating,  if  possible,  in 
ttiianswerable  demonstrations  and  resistless  appeals. 
Energy  of  style,  as  here  recommended,  should  be  the 
ofispring  of  clear  thought  and  true  Christian  feeling. 
As  such  it  becomes  a  powerful  exponent  of  truth, 
and  never  fails  to  awaken  responsive  thrills  in  the 
breasts  of  hearers. 

*  Betliunc. 


302  COXVERSATIOX. 

Sucli  being  tlie  functions  of  language  with  refer- 
ence to  sacred  oratory,  the  minister  of  the  word 
should  cultivate  its  right  use,  and  acquire  the  habit 
of  its  most  effective  employment. 

§  2.  Means  of  Cultivating  a  good  Pulpit  Style, 

A  person's  habit  of  language  is  his  style,  and,  like 
other  habits,  this  is  usually  of  gradual  growth.  In 
giving  directions,  therefore  for  the  acquisition  of  a 
good  pulpit  style  it  is  necessary  to  begin  at  the 
foundation. 

CONVERSATION. 

Here  is  the  school  in  which  our  first  lessons  of 
speech  are  taken ;  and  here,  unfortunately,  many 
habits  prejudicial  to  oratory  are  acquired. 

]^evertheless,  when  one's  attention  is  aroused  to  the 
importance  of  a  correct  use  of  language,  conversation 
continues  to  be  a  school  invaluable  for  its  opportuni- 
ties of  i^ractice.     Whatever  exami3les  are 

Belf-diseipline.         .  i         i   •  •  i 

given  by  his  associates,  the  person  who 
would  acquire  a  good  conversational  style  must  re- 
solve always  to  speak  correctly,  and  to  eschew  the 
faults  which  he  observes  in  the  conversation  of  others. 
When  opportunities  occur  for  listening  to  instructive 
conversation  he  should  be  an  attentive  hearer ;  and 
in  all  cases  wdiere  it  is  proper  for  him  to  guide  the 
conversation  in  which  he  participates,  he  sliould  seek 
to  turn  it  to  good  intellectual  or  spiritual  account. 
Whoever  seeks  by  such  means  to  improve  the  lan- 
guage of  his  thoughts  and  his  daily  life  will  hardly 
fail  to  succeed. 

The  next  step  beyond  personal  improvement  is  to 
make  conversation  an  agency  of  good  to  others,  and 
to  its  use  for  this  object  there  is  no  limit.  In  ancient 
times  "  they  that  feared  the  Lord  spake  often  one  to 


LINGUAL  STUDY.  303 

another;"  and  nnder  the  Christian  dispenf5ation  direct 
religions  conversation  lias  ever  proved  an  instrument- 
ality of  good  second  only  to  public  preaching. 

AYliat  is  to  be  thought  of  the  Christian  minister 
who  carelessly  abandons  himself  to  the  loose  conver- 
sational habits  of  the  thoughtless  or  ignorant  people 
that  may  be  around  him  ?  lie  seems  to  forget  that 
by  so  doing  he  exerts  the  influence  of  a  bad  example, 
at  the  same  time  that  he  entails  upon  himself  the 
liability  of  marring  his  public  services  by  objection- 
able forms  of  speech.  No  person  can  expect  to  form 
a  style  of  language  worthy  of  the  pulpit  who  does 
not  first  become  critical  upon  himself  and  his  most 
familiar  expressions.  Not  that  the  formalities  of 
public  address  are  to  be  introduced  into  conversation, 
but  tliat  every  one  contemplating  the  office  of  a 
preacher  should  carefully  avoid  tliose  provincialisms, 
those  inaccurate  and  loose  expressions  with  which 
colloquial  language  is  usually  more  or  less  corrupted. 

When,  on  the  other  hand,  a  young  man  has  learned 
to  use  language  with  ease  and  strict  propriety  in  all 
the  varied  phases  of  conversation,  he  has  established 
a  point  of  departure  from  which  he  may  rise  to  the 
highest  power  of  eloquence. 

STUDY    OF    OXE'S    NATIVE    LANGUAGE. 

Obvious  as  is  the  necessity  of  a  careful  study  of 
the  elements  and  lexicography  of  his  native  language, 
it  is  sometimes  sadly  neglected  even  by  those  who 
have  made  some  attainments  in  the  classics.  The 
study  of  the  ancient  languages  lays  the  only  true  foun- 
dation for  complete  success  in  mastering  the  English, 
but  it  forms  no  sufficient  apology  for  the  neglect,  of 
close  and  protracted  study  of  the  English  itself  bj 
the  aid  of  the  multiplied  helps  now  accessible. 


204  STUDY   OF   AUTHORS. 


BEADIXG    AND    STUDY    OF    THE    BEST   AUTHORS. 

Here  opens  a  broad  and  interesting  field  in  which 
improvement  of  style  may  be  blended  with  the  ac- 
qnisition  of  knowledge. 

^o  young  preacher  should  content  himself  without 
reading  extensively  those  printed  sermons  which  have 
come  down  from  the  great  and  good  men  of  former 
generations,  and  he  should  prize  the  opportunity  of 
reading,  at  least  occasionally,  the  sermons  of  cotem- 
porary  preachers.  He  should  read,  not  to  copy  nor 
to  imitate  in  any  plagiaristic  sense,  but  to  follow  the 
track  of  other  men's  thoughts,  to  observe  their  lan- 
guage, and  to  expand  his  own  mind  to  just  ideas  of 
what  sermons  ought  to  be  or  ought  not  to  be. 

Indeed,  this  kind  of  reading,  in  order  to  be  profita- 
ble, must  be  critical,  and  it  must  be  lim- 

.  .        -         Critical  reading. 

ited  to  the  best  selections,  feo  vast  is  the 
extent  of  sermon  literature  at  the  present  day  that  no 
one  need  hope  to  be  familiar  with  any  more  than  the 
best  specimens  of  the  best  authors.  But  with  these 
he  should  be  familiar.  He  should  so  analyze  and  dis- 
sect them  as  to  perceive  their  frame-work,  and  so  en- 
ter into  their  spirit  as  to  refresh  and  invigorate  his 
Boul.  So  far  as  he  perceives  them  to  be  models  of 
style  he  may  safely  imitate  their  essential  excellencies. 
"  Such  imitation,''  said  Longinus,  "  is  not  to  be  looked 
upon  as  plagiarism,  but  as  lifting  our  souls  to  the 
standard  of  the  genius  of  others  and  filling  us  with 
their  lofty  ideas  and  energy." 

Great  but  mistaken  are  the  efforts  which  somo 
preachers  make  to  acquire  style — an  elegant  style. 
The}^  read  the  magazines,  they  pore  over  novels,  they 
study  Emerson,  and  even  Parker,  not  to  speak  of 
Macaulay  and  Do  Quincy.     To  such  men   the  style 


READING.  305 

of  Barrow,  which  the  great  Pitt  made  his  daily  study, 
IS  a  myth.  The  simple  but  nervous  style  of  Wesley, 
the  majestic  diction  and  massive  beauties  of  Richard 
"Watson  are  quite  overlooked,  while  the  inflated  mag- 
niloquence of  Bascom  makes  them  stare  with  delight. 
As  a  consequence  their  pulpit  style  is  miserably 
vitiated,  and  they  become  vain  of  its  very  defects  and 
blemishes. 

The  only  hope  for  such  men  is  in  an  abandon- 
ment of  their  false  guides,  and  a  prompt  return  not 
merely  to  good  authors,  but  to  the  Bible  itself,  as 
the  proper  model  for  their  imitation.  Here,  indeed, 
is  instruction  for  the  wisest  and  best  of  preachers, 
not  merely  as  to  the  matter  of  truth,  but  as  to  the 
style  of  its  communication.  Here  will  be  seen  that 
perfectness  of  adaptation,  that  beautiful  blending  of 
familiarity  with  the  loftiest  dignity,  the  most  power 
fill  arguments  with  the  tenderest  appeals ;  in  short, 
models  of  style  in  all  its  varieties  and  its  highest 
perfection. 

We  are  not  to  imitate  even  Scripture  language  in 
its  minutiae,  but  rather  in  its  spirit  and  tone,  as  here- 
tofore explained. 

WKITING. 

'No  person  should  trust  to  verbal  practice,  howevei 
extensive,  for  the  formation  of  style.  On  the  othei* 
hand,  writing  should  be  a  constant  exercise.  Original 
composition  on  various  subjects  should  be  practiced 
with  zeal  and  industry,  and  followed  with  the  most 
careful  corrections  and  thorough  criticism.  The 
habit  also  of  reading  good  authors,  and  then  reproduc- 
ing with  the  pen  one's  own  version  of  their  thoughts, 
is  greatly  to  be  commended. 

As  the  subject  of  writing  will  be  more  fully  dis- 
20 


306  WEITING. 

cussed  in  the  chapter  on  habits  of  preparation  for  the 

pulpit,  it  is  here  passed  over  without  further  remark. 

It  only  remains  to  add  that  style  is  not  a  fixed,  but 

a  variable  quality.     ITo  style  is  adapted  to 

Adaptation.        ^,  .  .  "^  *^  .  '^      ^  ^     ^         ^ 

all  subjects  or  occasions.  On  the  other 
hand,  the  character  of  a  sermon  prescribes  in  a  great 
degree  the  style  in  which  it  should  be  written  or  de- 
livered. Thus,  expository,  doctrinal,  and  practical 
sermons  should  be  plain  and  didactic  in  their  style. 
Funeral  discourses  should  be  characterized  by  solem- 
nity, and  hortatory  sermons  by  energy  and  pathos. 
In  short,  style  must  be  the  combined  expression  of 
thought  and  feeling  adapted  to  occasions,  and  every 
preacher  should  feel  himself  called  upon  to  cultivate 
to  a  high  degree  and  for  all  possible  circumstances 
the  powers  of  expression  which  God  has  given  him. 


POSSIBLE   MODES.  307 


CHAPTER  XIII. 

THE    DELIVERY    OF   SERMONS. 

§  1.  Possible  Modes. 

In  public  speaking  three  distinct  modes  are  poesi- 
ble.  The  first  is  a  recitation  from  memory  of  a  pre- 
viously composed  discourse.  The  second  is  the  read- 
ing of  such  a  discourse  from  manuscript.  The  third 
is  the  extemporaneous  utterance  of  language  com- 
posed in  the  act  of  speaking.  These  several  modes 
are  sometimes  blended  in  greater  or  less  proportions, 
as  in  reciting  part  of  a  sermon  and  reading  the  rest, 
or  in  reading  some  parts  and  extemporizing  others. 
The  propriety  of  blending  the  three  modes  occasion- 
ally or  habitually  will  be  discussed  further  along. 
Our  present  task  will  be  to  consider  them  separately, 
remarking  in  advance  that  each  mode  has  strenuous 
advocates,  and  some  special  advantages  as  well  as  dis- 
advantages. It  consequently  becomes  young  preach- 
ers to  acquaint  themselves  thoroughly  with  the  whole 
subject  before  forming  habits  which  in  after  life  they 
may  regret,  but  find  difficult,  if  not  impossible,  to  be 
changed. 

RECITATION". 

On  the  supposition  that  a  discourse  is  well  com- 
posed and  perfectly  committed  to  memory,  the  speak- 
er can  come  before  his  audience  with  the  advantage 
of  knowing  precisely  what  he  is  to  say,  and  prepared 
to  give  himself  wholly  to  the  task  of  delivery  and  the 
perfection  of  his  elocution.     Hence  in  set  orations, 


308  EECITATION. 

and  especially  tliose  wliicli  are  to  be  repeated  many 
times,  this  mode  of  preparation  will  enable  a  speaker 
to  utter  the  most  polished  diction  in  the  most  artistic 
manner.  These  were  results  w^hich  the  Grecian  sys- 
tem of  oratory  aimed  to  accomplish.  Under  that 
system  it  was  even  customary  for  some  of  the  great 
masters,  like  Isocrates  and  Demosthenes,  to  compose 
orations  for  minor  orators  to  declaim.  Recitation 
was  the  general  practice  of  the  inost  eminent  orators 
of  antiquity,  although  the  most  able  critics  doubt 
whether  Demosthenes  and  Cicero  recited  their  ora- 
tions word  for  word,  since  there  are  many  proofs  that 
at  times  they  employed  both  words  and  thoughts  sug- 
gested by  occasions.  Recitation  has  also  been  adopt- 
ed by  many  orators  of  modern  times,  including  not  a 
few  celebrated  preachers.  Recitation  may  be  said  to 
have  been  the  general  practice  of  Roman  Catholic 
preachers. 

We  are  now  to  consider  recitation  from  memory  in 
reference  to  its  habitual  practice  by  preachers  of  the 
Gospel.  In  this  view  it  is  subject  to  many  and  seri- 
ous objections. 

1.  It  has  a  greater  tendency  to  exhibit  the  orator 

than  to  carry  convictions  of  truth  to  the 
i^ections.  -j^g^^^^g  ^£  -^-g  ijLcarers.  Hearers  instinctively 
perceive  the  difference  between  a  discourse  uttered  at 
the  moment  and  one  which  is  recited  from  memory. 
The  latter  seldom  if  ever  commands  the  same  degree 
of  attention  or  respect ;  while  it  frequently  excites  the 
suspicion  of  plagiarism,  and  the  feelings  of  contempt 
that  are  cherished  toward  the  finesse  and  trickery  of 
art. 

2.  Except  in  cases  of  extraordinary  memory  it  re- 
quires nearly  double  the  time  of  preparation,  and 
consequently  must  be  an  intolerable  tax  upon  tlie 


LOSS  OF   TIME.  309 

time  of  any  one  who  preaches  often  and  with  suitable 
variety.  How  profitless  such  a  tax  will  prove  is 
strikingly  illustrated  by  Dr.  Beattie,  w^io  in  his  Essay 
on  Memory  estimates  that  two  days  will  ordinarily  be 
required  to  thoroughly  memorize  a  discourse ;  with- 
out taking  into  account  the  necessity  of  preaching 
two,  three,  or  more  sermons  each  week,  as  is  the  nec- 
essary habit  of  most  American  ministers.  On  the 
supposition  that  a  minister  has  to  preach  one  sermon 
a  w^eek,  and  that  to  memorize  each  sermon  w^ill  re- 
quire two  days'  labor,  he  remarks  : 

Two  days  every  week  are  almost  a  third  part  of  human  hfe. 
And  when  one  considers  that  the  sermons  thus  committed  to 
memory  are  forgotten  as  soon  as  delivered,  which  is  also  a  com- 
mon case,  who  would  not  regret  such  a  waste  of  time  ?  At  this 
rate,  of  thirty  years  employed  in  the  ministry  there  are  almost 
ten  consumed — in  what?  In  drudgery  more  laborious  and  far 
more  unprofitable  than  that  of  a  school-boy,  in  loading  the 
memory  with  words  which  are  not  remembered  for  three  days 
together. 

3.  Recitation  from  memory  subjects  a  preacher  to 
a  painful  liability  to  error  and  failure.  Even  the 
omission  or  displacement  of  a  word  will  sometimes 
destroy  the  propriety  of  a  sentence,  and  utterly  con 
fuse  a  speaker.  Such  occurrences  are  not  only  pain- 
ful to  an  audience,  but  destructive  of  self-possession 
in  the  preacher,  often  filling  him  with  exciting  appre- 
hensions, which  harass  his  nerves  and  unfit  him  for 
the  proper  delivery  of  his  message  by  diverting  his 
attention  from  his  subject  to  himself  and  his  fears. 
Lf  the  preacher's  memory  is  tenacious  it  will  have  a 
tendency  to  confuse  the  language  of  one  sermon  with 
that  of  another,  or  the  different  passages  of  one  ser- 
mon with  each  other.  Thus  every  additional  sermon 
committed  threatens  a  preacher  of  advancing  yeara 


310  BEADING. 

with  an  ever-growing  incubus,  and  an  ever-decreasing 
power  to  throw  it  off. 

4.  ISTothing  so  effectually  as  this  habit  cripples  all 
power  of  self-reliance  in  circumstances  which  demand 
spontaneous  utterance,  and  renders  the  before  tri- 
umphant orator  powerless  in  an  emergency. 

5.  This  habit  not  only  involves  tedious  preparation, 
but  renders  preaching  impracticable  in  those  states 
of  health  which  forbid  protracted  application  of  the 
mind  to  verbal  expression. 

READING. 

This  style  of  delivery  is  peculiar  to  the  modem 
pulpit  and  lecture-room.  It  was  unknown  among 
ancient  orators,  it  was  never  commended  by  any  cel- 
ebrated rhetorician,  nor  officially  by  any  Christian 
denomination,  council,  presbytery,  association,  con- 
vention, or  conference,  at  least  of  any  high  authority. 

Nevertheless,  during  the  last  two  centuries  it  has 
been  extensively  adopted  in  England  and  the  United 
States  of  America,  the  only  two  countries  where  it  is 
known  or  practiced  to  any  considerable  extent.  A 
historic  statement  of  its  origin  is  given  further  along."* 
The  object  of  this  section  is  simply  to  state  its  theo- 
retic advantages  and  disadvantages.  The  following 
ADVANTAGES  are  claimed  in  behalf  of  reading  as  a 
mode  of  delivering  sermons  : 

1.  That  it  necessitates  the  habit  of  thorough  prep- 
aration for  preaching. 

2.  It  secures  by  means  of  the  requisite  preparation 
elegance  and  finish  of  style. 

3.  It  conduces  to  exactness  in  the  statement  of 
truth  and  duty,  and  lience  is  specially  important  in 
doctrinal  discourses. 

*  Vide  page  324,  also  Appendix  C. 


ADVANTAGES  AND   DISADVANTAGES.  311 

4.  That  as  compared  with  recitation  it  is  a  great 
saving  of  time. 

6.  That  it  is  specially  adapted  to  relieve  the  fears 
and  prevent  the  failures  of  persons  of  great  diffidence, 
and  also  of  those  who  only  preach  occasionally. 

6.  That  in  many  cases,  as  that  of  Chalmers  for 
example,  it  serves  as  a  wholesome  check  on  extreme 
volubility. 

7.  That,  although  attended  with  some  disadvant- 
ages, it  is,  on  the  whole,  a  means  of  elevating  the 
character  of  a  minister's  preaching  and  of  increasing 
the  weight  of  his  influence. 

On  the  other  hand,  numerous  objections  are  urged 
against  the  reading  of  sermons : 

1.  That  it  is  a  modern  innovation,  wholly  inconsist- 
ent with  the  example  of  the  Saviour,  the  apostles, 
ftnd  the  fathers  of  the  Church. 

2.  That  it  is  a  "supine  and  slothful  way  of 
preaching." 

3.  That  the  confined  attitude  of  a  reader  is  incom- 
patible with  the  freedom  and  power  of  an  effective 
delivery. 

4.  That  the  occupation  of  the  eye  with  a  manu 
script  deprives  a  speaker  of  one  of  the  most  signifi- 
cant and  effective  means  of  engaging  the  attention 
and  enlisting  the  sympathies  of  his  hearers ;  also,  that 
the  voice  in  reading  can  never  be  so  natural  or 
expressive  as  in  free  speaking. 

5.  That  even  more  than  recitation  it  prevents  the 
preacher  from  uttering  new  thoughts,  or  availing  him- 
self  of  the  inspiration  of  the  occasion  or  of  the  Holy 
Spirit. 

6.  That  it  is  unfavorable  to  the  highest  degree  of 
eloquence  and  of  usefulness  in  the  pulpit. 

7.  That  it  is,  in  fact,  no  guard  against  indolence  of 


312  EXTEMPORANEOUS   DELIVEEY. 

preparation,  but  often  tends  to  tliat  by  the  necessity 
it  involves  of  repeating  sermons,  and  tliat  without 
adaptation  to  change  of  circumstances. 

8.  That  it  involves  a  great  waste  of  time  and 
energy  by  appropriating  to  mere  verbal  composi- 
tion a  large  ].)ortion  of  life  which  ought  to  be  devoted 
to  thought  and  liberalizing  study. 

EXTEMPORANEOUS    DELIVEEY. 

This  must  be  pronounced  the  normal  method  of 
human  speech.  Man  is  endowed  alike  with  powers 
of  thought  and  of  utterance;  and  so  intimate  is 
the  union  between  the  two  classes  of  powers  that 
ordinarily  one  is  regarded  as  the  measure  of  the 
other. 

Circumstances  of  education  and  habit,  however, 
sometimes  derange  the  appropriate  balance  between 
these  classes  of  faculties,  cultivating  one  at  the  ex- 
pense of  its  counterpart.  This  fact  is  exemplified 
equally  in  the  cases  of  persons  who  by  boldness  and 
practice  acquire  great  fluency  of  speech  without  cor- 
responding knowdedge,  and  of  those  who  acquire 
much  knowledge  without  the  capacity  of  correctly 
and  freely  communicating  it  in  speech. 

The  only  just  use  of  words  is  to  serve  as  vehicles 
of  thought.  A  judicious  advocacy  of  extemporaneous 
delivery  must  therefore  always  be  based  upon  an 
appropriate  preliminary  education  of  both  classes  of 
faculties,  as  well  as  specific  provision  of  thought  in 
advance  of  verbal  utterance.  As  well  may  a  man 
who  cannot  construct  grammatical  sentences  be  ad- 
vised to  write  sermons,  as  one  to  speak  extempora- 
neously who  has  no  adequate  thoughts  to  express. 
The  quality  of  extemporaneousuess,  therefore,  must 
be  considered  as  applying  exclusively  to  language. 


OBJECTIONS.  313 

It  consists  in  the  ready  or  instantaneous  expression  of 
tlionglit  in  fitting  words. 

The  objections  nrged  against  extemporaneous  de- 
li 7ery  are  chiefly  based  upon  its  abuses,  or 

*'.         ,  ^-^  ^-  p        -^  Objectiona. 

upon  madecpate  preparation  tor  its  success- 
ful accomplishment.     The  most  prominent  are  the 
following : 

1.  That  it  tends  to  repetition,  verbosity,  looseness 
of  construction,  and  many  other  faults  of  style. 

2.  That  a  ready  utterance  of  words  is  apt  to  be 
substituted  for  solidity  and  profundity  of  thought. 

3.  That  the  confidence  of  speaking  easily  or  flu- 
ently predisposes  preachers  to  indolence  of  mental 
and  spiritual  preparation ;  in  other  words,  to  make 
extempore  speech  the  vehicle  of  extempore  thought. 

4.  It  is  also  objected  to  extempore  preaching  that 
it  lowers  the  dignity  of  the  Gospel  message  by 
making  its  utterance  mediocre  and  commonplace. 

Intelligent  advocates  of  extemporaneous  delivery 
should  never  apologize  for  any  such  faults  or  abuses, 
but  should  rather  insist  upon  that  previous  discipline 
of  the  powers  of  thought  and  of  speech  which  will 
efi'ectually  guard  against  them. 

6.  It  is  further  alleged,  with  truth,  that  the  excel- 
lence of  extemporaneous  preaching  is  variable.  If  it 
sometimes,  under  favorable  circumstances,  rises  above 
a  given  standard,  at  other  times  it  falls  below.  This, 
however,  is  true,  at  least  in  some  degree,  of  the  other 
modes  of  delivery,  since  it  often  happens  that  when  a 
Bermon  must  be  composed,  the  preacher  may  not  be 
in  a  favorable  state  of  health  or  frame  of  mind  for 
writing ;  while  the  best  written  productions,  whether 
read  or  recited,  often  fail  entirely  of  adaptation  to 
the  circumstances  of  a  preacher  or  his  congrega- 
tion. 


314  ADVANTAGES. 

In  favor  of  extemporaneous  delivery  a.  6 

Advantasrss.  •' 

several  important  considerations : 

1.  As  tlie  natural  mode  of  speech,  it  is  that  to 
which  a  speaker  feels  originally  prompted  and  that 
which  the  hearer  demands. 

2.  It  most  readily  secures  and  fixes  attention. 

3.  If  preceded  by  suitable  preparation  it  is  favor- 
able to  the  most  spirited,  if  not  the  most  polished 
composition. 

4.  It  avoids  the  mechanical  dryness  of  recitation 
and  the  prosy  dullness  of  reading,  while  it  arouses  in 
the  highest  degree  the  interested  sympathy  of  both 
speaker  and  hearer. 

5.  It  enables  the  speaker  to  take  advantage  of  the 
thoughts  and  impressions  of  the  hour,  and  especially 
of  the  inspiration  of  impressive  scenes. 

6.  It  places  him 'in  the  true  and  only  position  to 
receive  aid  from  on  high  while  speaking,  either  by  a 
general  quickening  of  his  powers,  or  the  special  sug- 
gestion of  thoughts  or  words. 

7.  It  is  sanctioned  and  commended  by  the  best 
examples  of  preaching,  and  by  the  most  perfect  speci- 
mens of  ancient  and  modern  eloquence. 

A    COMPOSITE    MODE    OF   DELIVERY. 

It  is  a  matter  of  legitimate  inquiry  whether  a 
preacher  may  not  so  blend  the  several  modes  of  de- 
livery just  described  as  to  avoid  the  defects  and 
secure  the  advantages  of  all.  Without  doubt  some 
concession  should  be  made  to  circumstances,  and 
also  to  mental  or  physical  constitutions.  Hence  any 
preacher  who,  sincerely  desiring  to  make  the  most 
of  his  talents  in  the  service  of  God,  finds  on  careful 
experiment  that  either  mode  of  preaching  is  bet 
ter  adapted  to  render  him  useful  than  the  others, 


A   BLENDING   OF   MODES.  315 

Bhould  feel  at  liberty  to  adopt  and  practice  tliat  in 
preference.  Whichever  general  style  of  delivery  he 
may  adopt,  it  is  unquestionably  his  duty  to  render  it 
as  free  as  possible  from  objections.  If  he  recite  from 
memory  he  should  seek  to  be  able  to  introduce  new 
and  pertinent  passages,  or  to  omit  those  which  are 
h  relevant,  at  pleasure.  If  he  read,  the  more  nearly 
his  reading  approaches  free  delivery  the  more  effect- 
ual it  will  be.  If,  again,  he  practice  extempore  speech 
he  should  cultivate  a  terse  and  accurate  style  of  dic- 
tion and  solidity  of  thought,  as  well  as  warmth  of 
feeling.  While,  therefore,  circumstances  may  some 
times  enable  an  extempore  preacher  readily  to  re- 
member and  naturally  to  recite  some  passages  of  his 
written  preparation,  so  they  may  at  other  times  sug- 
gest valuable  additions  to  the  recited  or  read  dis- 
course. 

It  must  nevertheless  be  regarded  as  a  general  rule, 
that  any  composite  style  of  delivery  will  exhibit 
patchwork,  and  lack  that  symmetry  essential  to  a 
perfect  impression.  On  this  subject  Dr.  J.  W.  Alex- 
ander says  in  his  "  Thoughts  on  Preaching :" 

The  whole  train  of  operations  is  dijfferent  in  reading  or  writing 
a  discourse,  and  in  pronouncing  it  extempore.  If  I  maj  borrow 
a  figure  from  engines,  the  mind  is  geared  differently.  No  man 
goes  from  one  track  to  the  other  without  a  painful  jog  at  the 
"  switch."  And  this  is,  I  suppose,  the  reason  why  Dr.  Chalmers 
cautions  his  students  against  every  attempt  to  mingle  reading 
with  free  speaking.  It  is  not  unlike  trying  to  speak  in  two  lan- 
guages. It  requires  the  pi-actice  of  years  to  dovetail  an  extem- 
poraneous paragraph  gracefully  into  a  written  sermon. 

[N'evertheless,  it  may  be  done,  but  usually  only  by 
those  who  have  first  acquired  readiness  and  correct- 
ness of  extemporaneous  speech. 


316  historical  view. 

§  2.  Historical  Yiew  of  the  Practice  and  The- 
ory OF  Preachers  in  different  Ages  and 
Countries  in  reference  to  the  Mode  of  De- 
livery. 

If  the  present  were  a  topic  of  ordinary  importance 
it  might  be  dismissed  with  the  foregoing  general  con- 
siderations, leaving  students  and  yoong  ministers  to 
choose  between  conflicting  theories  in  accordance 
with  their  inclinations.  But  it  has  happened  that 
on  this  subject,  more  than  any  other  within  the  range 
of  homiletics,  different  theories  and  divergent  prac- 
tice have  prevailed. 

It  therefore  seems  important  that  students  of  the 
present  day  should  be  furnished  with  the  means  of 
judging  for  themselves  as  to  the  value  of  the  lessons 
to  be  derived  from  the  experience  and  discussions  of 
the  past.  This  indeed  seems  the  more  important  in 
view  of  the  strange  constructions  that  have  been  put 
upon  history  by  some  of  the  advocates  of  reading 
sermons.  Even  the  excellent  Dr.  Porter,  of  Andover, 
makes  use  of  the  followino-  statements : 

o 

How  far  the  practice  of  preaching  extemporary  discourses  pre- 
railed  among  the  fathers  cannot  be  determined  with  certainty. 
Oingen  is  supposed  to  be  the  first  who  introduced  this  method. 
This,  however,  he  did  not  attempt,  as  Eusebius  affirms,  till  he 
was  more  than  sixty  years  of  age,  and  had  acquired  by  expe- 
rience great  freedom  in  the  pulpit. 

This  passage  would  seem  to  indicate  that  down  to 
the  third  century  reading  had  been  the  rule,  and  that 
Origen  at  an  advanced  age  introduced  extempora- 
neous delivery  as  an  exception.  The  same  writer 
again  asserts :  "  Though  there  were  in  the  primitive 
ages  many  exceptions,  it  seems  plainly  to  liave  been 


APOSTOLIC  rHACTICE.  317 

the  general  usage  that  sermons  were  written."  The 
reader  shall  be  enabled  to  judge  of  the  facts  in  chro- 
noloo-ical  order. 

o 

1.  Scripture  history  gives  no  countenance  to  the, 
idea  that  sermons  were  read  previous  to  the  close  of 
the  aiyostolic  era. 

From  the  earlier  chapters  of  this  work  the  reader 
will  have  learned  in  what  sense  certain  worthies  of 
the  Old  Testament  are  to  be  regarded  as  preachers. 
But  who  can  imagine  anything  more  absurd  than  the 
idea  that  Enoch,  or  N^oah,  or  Moses,  or  Solomon,  or 
the  Jewish  prophets  appeared  before  the  people 
whom  thej  addressed  with  manuscripts  from  which 
to  read,  or  even  with  memorized  orations  to  recite. 
N^o  less  absurd  would  be  any  similar  supposition  re- 
specting the  manner  observed  by  our  Lord  in  his 
preaching  and  teaching.  "  Then  he  opened  his 
mouth  and  taught  them,  saying,"  is  Matthew's  brief 
description  of  the  manner  in  which  Jesus  delivered 
his  Sermon  on  the  Mount.  Equally  significant  are 
the  words  of  Luke,  describing  our  Lord's  sermon  in 
the  synagogue  at  Nazareth.  "When  he  had  closed 
the  book  and  sat  down,  and  the  eyes  of  all  them  in 
the  synagogue  were  fastened  on  him,  "  he  began  to 
Bay  unto  them,"  etc.  "And  all  bare  him  witness, 
and  wondered  at  the  gracious  words  which  proceeded 
out  of  his  mouth." 

An  examination  of  all  the  accounts  we  have  of  the 
preaching  of  those  great  evangelists  Peter  and  Paul, 
as  well  as  the  other  apostles,  will  lead  us  to  a  similar 
(3onclusion  with  respect  to  their  mode  of  address. 
"While  we  cannot  doubt  the  anxiety  of  thought  and 
study  which  they  devoted  to  the  great  subjects  of  their 
Gospel  message,  all  allusions  to  their  preaching  and 
teaching,  whether  among  the  Jews  or  Gentiles,  indi- 


318  PBACTICE   OF  THE   FATHERS. 

cate  that  tliey  spoke  off-liand,  and  were  ever  ready 
for  a  correct  and  forcible  utterance  of  the  truth  in 
language  adapted  to  the  circumstances  in  which  they 
were  placed. 

2.  The  habit  of  extemporaneous  discourse  was  hand- 
ed doiun  hy  the  apostles  to  their  i7n?nediate  successors 
in  the  7ninistry  of  the  Word,  and  was  exclusively 
practiced  during  the  early  ages  of  the  Church. 

As  a  convenient  mode  of  proving  this,  the  follow- 
ing quotation  is  inserted  from  the  Ilulsean  Prize 
Essay  of  1858,  by  the  Kev.  H.  M.  Moule,  of  Cam- 
bridge, entitled  "  Christian  Oratory  ;  an  Inquiry  into 
its  History  during  the  First  Five  Centuries :" 

The  early  preachers  followed,  with  apparently  very  rare  ex- 
ceptions, the  practice  of  extemporaneous  preaching ;  understand- 
ing by  that  general  term  all  kinds  of  delivery  short  of  reading 
from  a  complete  MS.,  or  from  very  full  notes.  It  was  reckoned 
a  desirable  if  not  an  essential  requisite  in  a  preacher  that  he 
should  be  able  to  discourse  to  the  congregation  on  a  part  of  Holy 
Scripture  from  the  pure  inspiration  of  the  moment. 

Owing  to  the  prevalence  of  this  custom,  we  owe 
nearly  all  the  discourses  that  have  come  down  to  us 
from  the  early  fathers,  not  to  their  own  pens,  but  to 
those  of  notaries,  (note-takers,)  or  short-hand  writers, 
who  reported  their  homilies  and  sermons  for  the  use 
of  their  friends  and  posterity.  Of  these  notaries  there 
were  two  kinds :  the  one  class  so  far  authorized  as  to 
be  considered  professional,  the  other  consisting  of 
amateurs,  persons  who  either  loved  the  Gospel  or  the 
preacher  so  much  as  to  wish  to  preserve  the  words 
which  fell  from  the  lips  of  the  latter.  In  the  works 
of  the  fatliers  we  find  numerous  proofs  of  the  cus 
tom  of  reporting.  Gregory  IS^azianzen,  in  a  sermon 
preached  at  Constantinople,  alluded  publicly  to  the 
two  classes  mentioned  above.    Gaudentius  of  Brescia, 


PRj^CTICE   OF   THE    FATnERS.  319 

In  a  preface  to  his  sermoDs,  mentions  that  the  note- 
takers  had  inaccurately  reported  his  words.  Accord- 
ing to  Xeander  and  others  the  recensions  fonnd 
necessary  among  the  homilies  of  the  fathers  were 
owing  to  the  differences  and  errors  of  the  tachy- 
graphs.  A  remark  made  of  Origen  by  Ensebins, 
Book  YI,  chap,  xxxvi,  illustrates  both  the  custom  of 
preaching  and  reporting  prevalent  in  the  period  re- 
ferred to : 

Then,  as  "was  to  be  expected,  our  religion  spreading  more  and 
more,  and  our  brethren  beginning  to  converse  more  freely  with 
all,  Origen,  who  they  say  was  now  more  than  sixty  years  of  age, 
and  who  from  long  practice  had  acquired  great  facility  in  dis- 
coursing, permitted  his  discourses  to  be  taken  down  by  ready 
writers,  a  thing  which  he  had  never  allowed  before. 

This  passage  of  Eusebius  is  quoted  in  full,  that  the 
reader  may  judge  of  the  extreme  misapprehension  of 
its  meaning  indicated  by  the  language  of  Dr.  P., 
heretofore  quoted.  The  truth  is,  that  a  man  who 
had  practiced  reading  or  reciting  his  sermons  till  he 
was  more  than  sixty  years  old  would  hardly  then 
think  of  learning  to  practice  extempore  speech. 
Whereas,  having  undoubtedly  practiced  that  style  of 
Bpeech  for  long  years,  and  thus  acquired  great  facility 
in  discoursing,  he  threw  off  his  youthful  diffidence, 
and  allowed  the  ready  writers  to  report  his  discourses 
for  posterity,  which  would  have  been  unnecessary  had 
they  been  already  written. 

If  further  proof  is  needed  that  the  custom  of  the 
*athers  was  to  preach  extemporaneously,  it  is  to  be 
.found  in  the  character  and  structure  of  their  dis- 
courses, which  are  for  the  greater  part  familiar 
expositions  of  the  Scriptures,  in  which  any  other 
than  freely-spoken  address  would  have  been  out  of 
place.    Besides,  they  contain  various  passages  which 


320  PRACTICE   OF  THE  FATHERS. 

owed  tlieir  origin  to  passing  events,  and  consequently 

Bxampies  from  coiild  not  havc  been  x^recomposed.     The 

ciiryBostom.    foUowing  fpom  Clirysostom  are  examples : 

The  concourse  of  clouds  (he  says  on  the  appearance  of  a  sud- 
den storm)  has  made  it  somewhat  overcast  for  us  to-day.  But 
the  presence  of  our  teacher,  the  Bishop  Flavian,  has  rendered  it 
brighter.  For  the  sun,  when  he  darts  his  beams  from  tlie  midst 
of  the  central  summit  of  heaven,  casts  no  such  light  upon  our 
bodies  as  the  presence  of  paternal  affection  pours  a  brilliance 
into  our  souls,  darting  its  beams  from  the  midst  of  the  (episco- 
pal) throne." 

The  fourtli  sermon,  on  texts  from  Genesis,  has  in  it 
the  curious  passage  about  lighting  the  lamps  during 
divine  service : 

Let  me  beg  you  to  arouse  yourselves,  and  to  put  away  that 
sluggishness  of  mind.  But  why  do  I  say  this?  At  the  very 
time  when  I  am  setting  forth  before  you  the  Scriptures,  yon  are 
turning  your  eyes  away  from  me  and  fixing  them  on  the  lamps, 
and  upon  the  man  who  is  lighting  the  lamps.  O,  of  what  a 
sluggish  soul  is  this  the  mark,  to  leave  the  preacher  and  turn  to 
him!  I  too  am  kindling  the  fire  of  the  Scriptures ;  and  upon  my 
tongue  there  is  burning  a  taper — the  taper  of  sound  doctrine. 
Greater  is  this  light,  and  better,  than  the  light  that  is  yonder. 
For,  unlike  that  man,  it  is  no  wick  steeped  in  oil  that  I  am  light- 
ing up.  I  am  rather  inflaming  souls,  moistened  with  piety,  by 
the  desire  of  heavenly  discourse. 

Again,  in  the  third  homily  on  David  and  Saul, 
having  perceived  among  the  audience  some  persons 
who  had  attended  the  theater  instead  of  the  Church 
the  Sunday  before,  he  opens  the  discourse  by  express- 
ing his  regret  that  he  could  not  distinguish  them 
with  certainty,  that  so  he  might  exclude  them  from 
a  participation  in  the  Holy  Communion. 

3.  The  custom  of  reciting  sermons  m  whole  or  in 
fart  was  introduced  jprdbably  during  the  fourth  cen- 


RECITATION   INTRODUCED.  321 

^wz-y.  It  was  adopted  partly  as  a  means  of  a  nioro 
showy  style  of  oratory,  and  partly  as  an  accommoda- 
tion to  tlie  incapacity  of  some  ecclesiastics  who  were 
not  capable  of  preaching  edifying  sermons  of  their 
own,  but  could  recite  those  of  other  men. 

It  is  well  known  that  some  of  the  more  prominent 
fathers  of  the  fourth  century  took  lessons  in  oratory 
from  the  teachers  of  their  day,  and  studied  the  works 
of  the  Grecian  rhetoricians,  which  embodied  most  of 
the  learning  then  extant  upon  critical  and  literary 
topics.  This  was  true  not  only  of  the  pompous 
Gregory,  but  of  the  ascetic  Jerome ;  while  Augustine, 
both  before  and  after  his  conversion,  taught  rhetoric 
as  a  profession.  Neander  thinks  that  the  character 
even  of  Chrysostom  was  somewhat  injured  by  this 
cause.     He  says,  (Life,  p.  7) : 

The  prejudicial  effect  which  the  prevailing  system  of  rhetoric 
had  upon  him  as  a  preacher  cannot  be  overlooked,  although  in 
Inm,  more  than  in  Gregory  Nazianzen,  it  was  softened  down  by 
a  Christian  simplicity  of  character  and  by  a  depth  of  mind. 

Augustine,  in  his  work  on  Christian  Teaching,  form- 
aHy  justifies  the  practice  of  reciting  sermons  in  behalf 
of  "those  who  are  destitute  of  invention,  but  can 
speak  well  provided  they  select  well-written  dis- 
courses of  another  man,  and  commit  them  to  memory 
for  the  instruction  of  their  hearers."  E'evertheless, 
his  recommendation  is  very  guarded.  "  They  will 
not  do  badly  {non  imjyrobe  faciant)  if  they  take  this 
course ;"  which,  however  he  only  seems  to  approve  in 
view  of  the  necessity  of  having  the  people  instructed 
in  the  truth  by  some  method  or  other. 

Having  made  this  concession,  he  proceeds  to  illus- 
trate a  more  excellent  way  by  admonishing  the 
preacher  of  the  absolute  importance  of  making  his 

21 


322  CONTINENTAL   PKACTICE. 

hearers  compreliend  what  he  utters,  and  enjoining 
upon  him  "  to  read  in  the  eyes  and  countenances  of 
his  auditors  whether  they  understand  him  or  not,  and 
to  repeat  the  same  thing  by  giving  it  different  terms, 
till  he  perceives  it  is  understood ;  an  advantage  which 
those  cannot  have  who,  by  a  servile  dependence  on 
their  memories,  learn  their  sermons  by  heart,  and  re- 
peat them  as  so  many  lessons." 

Notwithstanding  these  wholesome  counsels  of 
Augustine,  the  habit  of  reciting,  once  introduced, 
spread  widely,  being  fostered  at  once  by  the  igno- 
rance of  centuries  following,  and  the  decline  of  pulpit 
zeal  and  power.  In  fact  it  became,  and  has  since  re- 
mained, the  prevailing  custom  of  both  the  Greek  and 
Roman  Churches. 

4:.  Recitation  has  heen  retained  as  the  prevailing 
custom  of  the  Continental  Churches  of  different  na- 
tions^ Protestant  cos  loell  as  Catholic.  Influential 
efforts  have  been  made  from  time  to  time  in  both 
Churches  to  induce  a  return  to  the  primitive  mode 
of  free  delivery,  but  in  no  case  has  the  reading  of 
sermons  been  authoritatively  vindicated  or  practiced 
on  the  continent. 

Fenelon's  dialogues  may  be  regarded  as  stating  the 
very  best  opinions  derived  from  an  enlightened  Eo- 
man  Catholic  view.  That  work  discusses  but  two 
methods  of  preaching:  first,  that  of  reciting  discourses 
memoriter,  "word  for  word,"  to  which  it  opposes 
numerous  pertinent  objections ;  and,  second,  that  of 
the  speaker  "  who  fills  his  mind  with  the  subject  he 
is  to  talk  of."     He  says  : 

In  short,  a  man  who  has  considered  all  the  principles  and  parts 
of  the  subject  he  is  to  handle,  and  has  a  comprehensive  view  of 
tbem  in  all  their  extent;  who  has  reduced  his  thoughts  to  a 
proper  method,  and  prepared  the  strongest  expressions  to  exphii 


uu 


MONOD'S   VIEWS.  823 

tiid  enforce  them  in  a  sensible  manner;  who  arranges  all  liis  ar- 
jruments,  and  has  a  sufficient  number  of  affecting  figures;  such 
a  man  certainly  knows  everything  he  ought  to  say  and  the  order 
in  which  the  whole  sliould  be  placed ;  to  succeed,  therefore,  in 
his  delivery  he  wants  nothing  but  those  common  expressions 
that  must  make  the  bulk  of  his  discourse.  Do  you  believe  now 
that  such  a  person  would  have  any  difficulty  in  finding  easy  and 
♦'rimiliar  expressions  ? 

In  these  views  Fenelon  practically  followed  his 
great  master,  Augustine,  who  having  demonstrated 
the  superior  importance  of  subjects  or  things  to  words 
says :  "  Let  not  the  preacher  become  a  servant  of 
words  ;  rather  let  words  be  servants  to  the  preacher. 
This  is  what  the  apostle  says,  'not  with  wisdom  of 
words,  lest  the  cross  of  Christ  be  made  of  none  effect.' " 

In  our  own  day  we  find  Adolphe  Monod,  the  most 
celebrated  Protestant  preacher  of  France,  expressing 
similar  views,  more  tolerant  indeed  toward  recitation, 
but  with  specific  objections  to  reading.     He  says ; 

If  we  read,  it  is  almost  impossible  to  assume  a  tone  entirely 
natural ;  either  because  the  art  of  reading  well  is  perhaps  moro 
difficult  than  that  of  speaking  well,  or  because  the  preacher  who 
reads,  when  he  is  supposed  to  be  speaking,  places  himself  thereby 
in  a  kind  of  false  position,  of  which  he  must  undergo  the  penalty. 

He  subsequently  adds : 

Finally,  will  it  be  possible  to  avoid  the  inconveniences  just 
mentioned,  and  shall  we  certainly  attain  a  simple  delivery  by. 
abandoning  ourselves  to  extempore  speaking?  I  believe,  indeed, 
that  this  is  the  method  in  which  one  may  hope  for  the  best  de- 
livery ;  provided  always  that  the  speaker  has  so  great  a  facility, 
or  so  complete  a  preparation,  or,  what  is  better,  both  at  once, 
as  to  be  freed  from  the  necessity  of  a  painful  search  for  thoughts 
and  words.  Without  this  it  is  the  worst  of  all  methods  for  mat- 
ter as  well  as  for  form.* 

*  A.  Monod  on  the  Deliveiy  of  Sermons.  See  Appendix  to  Select 
Discourses,  published  by  Sheldon,  Blakeman,  &  Co.,  New  York. 


324:  ORIGIN  OF  READING   IN   ENGLAND. 

5.  TJie  custom  of  reading  sermons  arose  in  Englana 
about  the  middle  of  the  sixteenth  century^  during  the 
troubles  of  the  Reformation. 

Bishop  Burnet,  in  his  History  of  the  Reformation, 
gives  the  following  account  of  its  origin  about  1542 : 

Now  that  the  Ptcformation  made  a  greater  progress,  much  pains 
was  taken  to  send  eminent  preachers  over  the  nation ;  not  con- 
fining them  to  particular  charges,  but  sending  them  with  the 
king's  license  up  and  down  to  many  places.  Many  of  these  li- 
censes are  enrolled,  and  it  is  likely  that  many  were  granted  that 
were  not  so  carefully  preserved.  But  provision  was  also  made 
for  people's  daily  instruction;  and  because  in  that  ignorant 
time,  there  could  not  be  found  a  sufficient  number  of  good 
preachers,  and  in  a  time  of  so  much  juggling,  they  would  not 
trust  the  instruction  of  the  people  to  every  one,  therefore  none 
was  to  preach  except  he  had  gotten  a  particular  license  for  it 
from  the  king  or  his  diocesan.  But  to  qualify  this  a  book  of 
homilies  was  printed,  in  which  the  Gospels  and  epistles  of  all  the 
Sundays  and  holidays  of  the  year  were  set  down,  with  a  hom- 
ily to  every  one  of  these,  which  is  a  plain  and  practical  para- 
phrase on  these  parcels  of  Scripture.  To  these  are  added  many 
serious  exhortations,  and  some  short  explanations  of  the  most  ob- 
vious difficulties,  that  show  the  compiler  of  them  was  a  man  both  of 
good  judgment  and  learning.  To  these  were  also  added  sermons 
upon  several  occasions;  as  for  weddings,  christenings,  and  m- 
nerals;  and  these  were  to  be  read  to  the  people  by  such  as  were 
not  licensed  to  preach.  But  those  who  were  licensed  to  preach, 
being  oft  accused  for  their  sermons,  and  complaints  being  made 
to  the  king  by  hot  men  on  both  sides,  they  came  generally  to 
write  and  read  their  sermons.  From  thence  the  reading  of  ser- 
mons grew  into  a  practice  in  this  Church ;  in  which,  if  there  was 
not  that  heat  and  fire  which  the  friars  had  showed  in  their 
declamations,  so  that  the  passions  of  the  hearers  were  not  so 
much  wrought  on  by  it,  yet  it  has  produced  the  greatest  treasure 
of  weighty,  grave,  and  solid  sermons  tliat  ever  the  Church  of 
God  had ;  which  does  in  a  great  measure  compensate  that  seem- 
ing flatness  to  vulgar  ears  that  is  in  the  delivery  of  them. 

The  same  author  in  another  connection  says : 


CUSTOM   CONTINUED.  325 

The  practice  of  reading  sermons  commenced  among  us  a  long 
time  after  the  Reformation,  and  its  introduction  excited  general 
alarm,  indignation,  and  disgust. 

During  the  reign  of  Charles  the  Second  the  follow- 
ing royal  order  was  published  against  the  custom : 

Mr.  Vice-Chanoelloe  and  Gentlemen  :  Whereas  his  majesty 
is  informed  that  the  practice  oi  reading  sermons  is  generally  taken 
up  hy  the  preachers  before  the  university,  and  therefore  contin- 
ued even  before  himself,  his  majesty  hath  commanded  me  to 
signify  to  you  his  pleasure  that  the  said  practice,  which  took  be- 
ginning with  the  disorders  of  the  late  times,  be  wholly  laid  aside; 
and  that  the  aforesaid  preachers  deliver  their  sermons,  both  in 
Latin  and  English,  by  memory,  or  without  book,  as  being  a  way 
of  preaching  which  his  majesty  judgeth  most  agreeable  to  the 
use  of  all  foreign  Churches,  to  the  custom  of  the  university  here- 
tofore, and  to  the  nature  and  intendment  of  that  holy  exercise. 
And  that  his  majesty's  commands  in  the  premises  may  be  duly 
regarded  and  observed,  his  further  pleasure  is  that  the  names  of 
all  such  ecclesiastical  persons  as  shall  continue  the  present  supine 
and  slothful  way  of  preaching  be  from  time  to  time  signified 
unto  me  by  the  vice-chancellor  for  the  time  being,  upon  pain  of 
his  majesty's  displeasure.  Monmouth. 

Octobers,  1674. 

6.  Notwithstanding  all  opposition^  this  custom  of 
reading  sermo7is  has  continued  to  a  certain  extent  eve?' 
since,  and  has  given  rise  to  a  voluminous  controversy^ 
for  the  marrow  of  which  the  reader  is  referred  to  the 
Appendix  of  this  volume. 

Eeaders  of  the  controversy  can  hardly  fail  to  per- 
ceive that  the  best  of  the  argument  has  always  been  in 
opposition  to  reading.  ^Nevertheless,  the  custom  has 
always  found  adherents,  and  that  among  the  learned, 
who  ought  to  have  been  most  capable  of  dispensing 
with  it. 

7.  After  three  hundred  years  of  discussion  and  ex- 
periment with  reference  to  the  advantages  and  disad- 


326  MODERN  CONVICTION. 

vantages  of  reading,  the  best  modern  opinion  is  hi  fa- 
vor of  the  primitive  mode  of  extemporaneous  address^ 
Tendered,  however,  as  nearly  perfect  as  possible  by  col- 
lateral and  auxiliary  writing. 

The  extracts  of  the  Appendix  are  submitted  in  part 
proof  of  this  important  proposition.  From  them  it  will 
appear,  that  however  much  is  conceded  to  the  import- 
ance of  writing  as  a  means  of  self-culture  to  the  min- 
ister, and  as  an  agency  for  perpetuating  ministerial 
influence  through  the  aid  of  the  press,  jet  that  the 
most  effective  public  speaking  has  always  been  ex^ 
temporaneous,  and  that  every  active  Christian  de- 
nomination of  the  present  day  is  making  strenuous 
exertion  to  induce  its  rising  ministers  to  qualify  them- 
selves for  effective  and  powerful  extemporaneous  ad- 
dress. At  least  prominent  individuals  or  periodicals 
representing  the  evangelical  portion  of  the  Church 
of  England,  the  English  Independents,  the  Baptists 
of  England  and  America,  the  Unitarians,  Congrega- 
tionalists,  Presbyterians,  and  Protestant  Episcopalians 
of  this  country,  appear  now  to  be  striving  with  one 
accord  toward  the  accomplishment  of  this  important 
object.  In  all  quarters  it  seems  to  be  conceded  that 
revivals  of  religion  have  been  and  are  to  be  chiefly 
promoted  by  the  extemporaneous  delivery  of  truly 
evangelical  sermons.* 

The  "VVesleyan  Churches  both  of  Europe  and  Amer- 

*  Corresponding  to  these  movements  among  the  Protestants  of  En- 
gland and  America  a  similar  one  is  in  progress  among  the  Catholics  of 
France.  M.  Bautain,  Vicar-General  and  professor  at  the  Sorbonne,  tho 
oldest  theological  school  in  Paris,  has  recently  published  an  entire  vol- 
ume on  extempore  speaking,  urging  its  general  adoption  by  the  clergy. 
This  indicates  tliat  the  French  are  becoming  tired  of  recited  sermons. 
The  American  translation  of  Bautain  has  already  been  adopted  as  a 
text-book  in  certain  Koman  Catholic  and  Protestant  Episcopal  institu- 
tions of  this  country,  and  will  doubtless  exert  a  wide  influence  in  pro- 
moting prompt  and  effective  habits  of  eloquence. 


THE   PRIMITIVE   MODE  327 

.ca  liave  fiom  the  beginning  maintained  a  uniform 
and  consistent  record  on  the  subject.  They  attribute 
their  rapid  progress  and  glorious  successes  in  no  small 
degree  to  the  blessing  of  God  upon  their  consistent 
adherence  to  this  primitive  mode  of  proclaiming  the 
Gospel. 

Our  fathers  expected  to  see  men  awakened  and  converted 
under  their  sermons,  and  the  expectation  led  to  an  adaptation  of 
their  discourses  to  this  end.  A  sermon  that  had  not  some  visible 
eftect  was  never  satisfactory,  whatever  might  be  the  hope  of  its 
future  results.  It  was  usual  with  them  to  end  the  discourse 
with  a  home-directed  and  overwhelming  application,  and  often 
to  follow  it  immediately  with  exercises  of  prayer,  that  they 
might  gather  up  the  shaken  fruit  on  the  spot.  Hence  revivals 
flamed  along  their  extensive  circuits.  They  were  worTcmen^  and 
workmen  that  needed  not  to  be  asharfled. 

Extemporaneous  preaching  was,  until  lately,  the  universal 
usage  of  our  ministry.  It  was  more  than  this ;  it  was,  as  we 
have  intimated,  a  necessary  characteristic  of  the  kind  of  pi*each- 
ing  we  have  attributed  to  tliem.  We  cannot,  indeed,  conceive  of 
the  preaching  we  have  described  as  other  than  extemporaneous. 
Reading  never  could  be  preaching,  in  this  sense,  any  more  than 
the  letters  of  the  one  word  spell  the  other.  How  those  heroic 
men  could  have  gone  thundering  through  the  land,  prostrating 
multitudes  to  the  earth,  or  melting  them  to  tears,  by  the  reading 
of  manuscripts,  is  a  problem  which  certainly  no  experiment 
ever  solved  and  no  logic  can  show.  They  would  have  been  an 
entirely  different  class  of  men,  and  Methodism  a  quite  different 
affair,  if  they  had  been  readers  instead  of  what  they  preeminently 
were — p  reachers.* 

Not  only  the  loftiest  oratory,  but  the  largest  success  has  al- 
ways attended  upon  the  speakiug  ministry ;  not  only  Christianity 
in  its  infancy,  but  every  revival  of  it  since  its  first  corruption 
made  its  early  and  only  advances  under  a  speaking  ministry; 
and  Methodism,  therefore,  which  is  the  latest  revival,  and  the 
recovery  of  the  original  ideal  of  this  glorious  woi-k,  has  achieved 
its  triumphs,  and  spread  itself  into  if  not  over  every  quarter  of 

*  Stevens's  "Preaching  Eequired  by  the  Times,"  pp.  131-140. 


328  NOT  TO   BE  ABANDONED. 

the  globe,  by  following  that  style  of  speaking  wliicli  the  science 
and  art  of  oratory,  in  their  profoundest  productions  and  most 
illustrious  examples,  have  always  recognized  as  based  on  the 
nature  of  things,  and  the  natural  tastes  and  judgment  of  man- 
kind.— Tefft. 

It.  is  certainly  therefore  to  be  hoped  that  with 
Id  creasing  facilities  for  education  there  will,  by  these 
Churches  in  the  future,  be  no  abandonment  of  this 
truly  apostolic  mode  of  preaching.  Let  the  standard 
be  elevated  by  all  legitimate  means.  Let  the  pen  be 
a  constant  auxiliary;  but  let  the  experience  of  the 
past  be  considered  as  having  demonstrated  this  to  be 
the  most  excellent  way. 

Note. — As  King  Cliarles  of  England  in  the  seven- 
teenth century  uttered  his  official  protest  against  serm®n 
reading,  so  Queen  Victoria  in  the  nineteenth  has  made 
public  commendation  of  extempore  preaching.  The 
following  is  from  her  published  diary : 

October  29,  1854. — We  went  to  the  Kirk  as  usual  at  twelve  o'clock. 
The  service  was  performed  by  the  Rev.  jSTormaa  M'Leod,  of  Glasgow, 
and  anything  finer  I  never  heard.  Tlie  sermon,  entirely  extempore, 
was  quite  admirable;  so  simple,  and  yet  so  eloquent,  and  so  beauti- 
fully argued  and  put.  .  .  .  Every  one  came  back  deliglited,  and  how 
satisfactory  it  is  to  come  back  from  church  with  such  feelings  1 

To  this  royal  indorsement  of  extempore  preaching 
may  be  added  that  of  one  of  the  sovereign  people  of 
America,  who,  having  heard  the  same  preacher,  ex- 
pressed his  appreciation  both  of  the  man  and  his  manner 
in  the  following  terms : 

I  would  give  a  hundred  dollars,  yes,  two  hundred,  if  I  could  hear 
another  sermon  that  would  do  me  as  much  good  as  the  only  one  I 
ever  heard  from  Dr.  M'Leod.  I  shall  never  forget  it.  Tie  did  not 
look  at  a  scrap  of  paper  from  beginning  to  end.  But  he  took  hold  of 
me  with  a  grip  which  lie  has  never  let  go  to  this  day. 


ELOCUTION  DEFINED.  329 


CHAPTER  XIV. 

PULPIT    ELOCUTION. 

§1.  ITature  and  Importance  of  Elocution. 

Anciently  the  term  elocution  was  used  to  signify 
style,  and  whatever  belonged  to  verbal  expression. 
At  that  period  the  term  pronunciation  was  emploj  ed 
as  the  equivalent  of  vocal  delivery. 

Even  in  the  English  language  a  similar  use  of  the 
terms  has  continued  till  recently.  Of  late  a  change 
Las  become  fairly  established  by  which  pronunciation 
is  limited  to  the  utterance  of  syllables  and  words, 
and  elocution  is  employed  to  signify  vocal  utterance 
and  whatever  belongs  to  oratorical  delivery.  Accord- 
ing to  the  ancient  nomenclature  practical  rhetoric 
embraced  invention,  disposition,  elocution,  and  pro- 
nunciation. In  modern  phrase  it  embraces  inven- 
tion, disposition,  style,  and  elocution. 

In  this  sense  elocution  has  been  quite  too  much 
overlooked  by  writers  on  homiletics,  and  also  by 
preachers.  Indeed,  some  able  writers,  "Whately,  for 
example,  have  urgently  opposed  the  study  of  elocution 
on  the  ground  that  it  produced  artificiality  of  manner. 
"Be  natural,"  say  they,  *' and  the  whole  end  is  gain- 
ed." But  their  use  of  the  term  natural  is  equivocal. 
For  man  to  be  natural  in  the  absolute  sense  is  to  be  a 
savage,  occupying  but  a  single  grade  above  the  brutes. 
For  elevated  and  cultivated  manhood  to  be  natural  is 
quite  another  thing.  It  is  to  set  up  a  standard  of  the 
highest  excellence  attainable,  and  to  reach  as  near  to 
it  as  possible  by  all  legitimate  efforts  and  means. 


830  ESSENTIALITY   OF   EXPRESSION. 

"It  requires  all  oiir  learning,"  said  Baxter,  "to 
make  tilings  plain."  So  it  requires  the  best  educa- 
tion to  be  natural  in  tlie  noblest  sense.  It  is  a  very 
inconsistent  pliilosophy  which  would  educate  the  eye, 
the  ear,  the  hand,  and  the  brain,  and  yet  refuse  train- 
ing and  culture  to  the  T^ice.  Every  true  theory  of 
education  seeks  to  maintain  a  just  balance  between 
the  powers  of  expression  and  those  of  acquisition. 
Otherwise  the  mind  becomes  a  mere  absorbent,  use- 
less for  any  positive  agency.  If,  however,  a  paral- 
lel cultivation  is  maintained,  every  acquisition  may  be 
employed  for  the  good  of  others. 

The  whole  theory  of  homiletics  presupposes  this. 
It  demands,  indeed,  a  power  of  utterance  equal  to  an 
Essentiauty  of  offcctivc  cxprcssion  of  all  the  ideas  which 
expression.  Christian  experience  and  intellectual  effort, 
aided  by  the  spirit  of  grace,  may  have  furnished  the 
preacher.  With  anything  less  than  this  his  work 
cannot  be  accomplished.  For  moral  ends  superior 
knowledge  and  even  divine  truth  avail  nothing  if 
they  can  have  no  expression.  But  while  written 
words  are  capable  of  expressing  both  to  the  eye  of 
intelligent  readers,  the  voice  is  the  organ  of  expres- 
sion to  the  ears  of  them  that  can  hear.  Who  can 
.  estimate  the  value  of  the  human  voice  as  the  agent  of 
communication  between  the  heart  of  the  preacher 
and  the  souls  of  immortal  beings  ?  The  power  of 
speech,  in  close  alliance  with  that  of  reason,  distin- 
guishes man  from  all  orders  of  beings  below  him. 
And  infinite  wisdom  has  seen  fit  to  appoint  this  pecul- 
iar power  as  the  instrumentality  by  which  men  are  to 
be  convinced  of  the  truth,  and  saved  from  their  sins. 

Now,  is  any  man  called  of  God  to  preach  the 
Gospel  justified  in  so  using  or  neglecting  his  powers 
of  speech  that  tliey  w^ill  be  incapable  of  performing 


ELOCU'ilOX   EXECUTIVE.  331 

their  intended  office  ?  There  is  a  positive  sin  in  tliis 
matter,  by  whicli  some  men  weaken  their  lungs  and 
shorten  their  Hves,  and  a  negative  sin  of  nearly  equal 
flagrancy,  by  which  others  make  their  speecli  like 
the  croaking  of  ravens  or  the  cooing  of  doves,  in- 
stead of  that  noble,  manly  utterance  which  is  at  once 
pleasant  and  powerful,  conveying,  not  to  tens  or  hund- 
reds only,  but  even  to  thousands,  the  overwhelming 
influences  of  vital  trutli. 

The  voice,  like  every  other  power  of  the  body  or 
mind,  is  strengthened  by  appropriate  exercise.  Hence 
it  is  possible  to  make  the  work  of  preaching  both 
agreeable  and  healthful  to  the  speaker,  instead  of 
exhausting  and  destructive  of  life.  One  office  of  good 
elocution  is  to  guide  the  speaker's  effi)rts  aright  in 
this  respect.  Another  is  to  secure  the  maximum  of 
impressiveness  and  power  in  public  address.  In  both 
respects  its  importance  is  inestimable. 

Pulpit  elocution  is  to  be  regarded  as  the  executive 
branch  of  homiletics.  It  is  the  divinely-appointed 
channel  of  communication  between  a  preacher  and  his 
hearers.  By  means  of  a  good  delivery  the  preacher 
may  apply  the  results  of  his  own  studies  and  the  full 
power  of  Gospel  truth  to  the  hearts  and  consciences 
of  men.  For  lack  of  it  the  best  preparation  may  be 
rendered  nugatory,  and  the  Gospel  itself  a  subject 
of  scoffing  and  reproach.  The  proper  office  of  a  book 
like  the  present  is  rather  to  indicate  the  nature  and 
breadth  of  the  subject  of  elocution  than  to  elaborate 
its  details.  Fortunately,  there  is  no  lack  of  element- 
ary works  or  of  good  instructors  at  the  present  day, 
by  whose  aid  correct  principles  and  practice  may  be 
acquired.  Ministers  of  the  Gospel,  however,  should 
not  content  themselves  with  the  routine  of  class- 
instruction,  or  with  the  mere  perusal  of  text -books. 


332  FAULTS  TO  BE   AVOIDED. 

Securing  all  tlie  valuable  aid  they  can  from  such 
sources,  they  should  enter  upon  a  well-planned  and 
far-reaching  course  of  self-discipline,  aiming  at  the 
highest  excellence,  and  not  being  content  to  stop 
short  of  it.  If  tempted  to  flag  in  the  pursuit,  let 
them  remember  Demosthenes.  In  the  first  instance 
they  should  aim  to  secure  just  views  of  the  subject 
in  its  various  relations,  remembering  that  instead  of 
being  confined  to  the  mere  cultivation  of  the  voice,  it 
requires  the  enlistment  and  subjection  of  every  noble 
power  of  manhood  to  the  one  idea  of  expeession. 

§  2.  Faults  to  be  Avoided. 

In  considering  this  subject  it  is  well  to  be  ad- 
monished of  some  of  the  leading  faults  of  manner 
against  which  the  minister  should  be  on  his  guard. 

AWKWARDNESS. 

It  is  always  distressing  to  an  intelligent  audience  to 
witness  clumsy  movements,  awkward  gestures,  or  any 
species  of  ungainliness  in  manner  on  the  part  of  a 
speaker,  and  especially  of  a  preacher.  The  publicity 
of  his  office  makes  him  the  observed  of  all  observers, 
and  there  are  seldom  wanting  those  who  are  glad  to 
be  relieved  of  attention  to  important  subjects  by  any- 
thing so  legitimately  within  their  field  of  criticism. 
Besides,  it  is  usually  understood  that  the  refining  in- 
fluences of  education  and  religion  should  elevate  the 
preacher  above  this  fault,  or  any  special  liability  to  it. 

CARELESSNESS. 

Whether  real  or  affected,  careless  actions  or  modes 
of  speech  are  a  great  fault  in  public  speakers,  and 
especially  in  the  pulpit.  They  belong  properly  to 
the  clown,  never  to  the  orator.     They  usually  excite 


FAULTS  TO   BE  AVOIDED.  333 

the  disgust  of  hearers,  who  can  never  bear  to  be 
trifled  with.  Whatever  apology  may  be  offered  for 
awkwardness,  carelessness  in  a  preacher,  whether  in 
reference  to  pronunciation,  verbiage,  statements,  or 
general  demeanor,  admits  of  none. 

HAUGHTINESS    AND    HARSHNESS. 

The  first  of  these  faults  pertains  to  manner  and 
bearing,  the  second  to  speech.  The  one  indicates  an 
evil  heart,  the  other  a  vicious  or  uncontrolled  tem- 
per. And  yet  they  unfortunately  attach  themselves 
to  some  preachers  to  an  extent  which  greatly  preju- 
dices the  effect  of  their  ministrations. 

]^o  men  have  greater  need  than  ministers  to  wish 
to  "  see  themselves  as  others  see  them ;"  and  in  order 
to  do  so  as  much  as  possible  they  should  look  often 
into  the  Gospel  glass,  and  also  elicit  from  capable 
and  judicious  friends,  at  proper  times,  free  and  candid 
criticisms. 

FORMALITY. 

It  is  possible,  in  the  endeavor  to  avoid  awkward- 
ness and  carelessness,  to  go  to  an  extreme  of  precise- 
ness  which  appears  stiff  and  artificial.  Formality 
suggests  to  an  audience  that  a  speaker  thinks  more  of 
himself  than  of  his  message.  It  is  a  scabbard  on  the 
sword  of  the  Spirit ;  it  is  a  cloak  of  tinsel  thrown 
over  the  offensive  armor  of  a  Christian  warrior,  and 
should  be  put  off  as  sure  to  embarrass  the  freedom 
and  power  of  his  movements. 

LEVITY. 

Some  men  have  to  struggle  with  a  natural  light- 
ness of  character  which  greatly  weakens  their  minis- 
terial influence,  and  often  mars  the  propriety  of  the 


334  FAULTS  TO   BE   AVOIDED. 

most  solemn  services  in  wliicli  tliey  participate. 
When  such  men  find  their  way  into  the  puipit  there 
is  but  one  remedy  for  their  tendency  to  make  light, 
often  unintentionally,  of  sacred  things.  It  is  to  be 
found  in  a  habitual  contemplation  of  the  solemnities 
of  the  sacred  office,  and  in  devout  prayer  for  a  proper 
sense  of  its  proprieties.  Minds  naturally  or  by  habit 
addicted  to  trivial  thoughts  and  grotesque  associa- 
tions will  require  persevering  effort  and  great  assist- 
ance of  divine  grace  to  avoid  a  lightness  of  manner 
which  will  greatly  detract  from  the  influence  of  their 
public  addresses,  especially  in  behalf  of  religion, 

\fONOTOXY    AND    DULLNESS. 

The  former  attaches  itself  to  tones  of  voice,  simi- 
larity of  expression,  and  sameness  of  thought.  The 
latter  follows  as  an  inevitable  sequence.  Both  are 
offensive  to  taste  and  grievous  hinderances  to  the  suc- 
cess of  the  Gospel.  It  is  a  legitimate  object  of  elo- 
cutionary training  to  break  up  monotony  of  pitch 
and  of  inflections,  and  to  induce  those  variations  of 
voice  and  accent  which  are  necessary  to  express  the 
ever-varying  thoughts  and  emotions  of  the  human 
mind.  Activity  of  mind  and  vitality  of  Christian 
experience  should  equally  break  up  and  destroy 
monotony  of  thought  and  expression. 

§  3.  Excellences  to  be  Acquired. 

Opposite  and  to  some  extent  j)arallel  to  the  above- 
named  faults  are  numerous  graces  to  be  acquired, 
which  belong  to  the  department  of  elocution,  although 
never  developed  in  their  highest  phase  except  un- 
der the  influence  of  religious  sentiment.  They  will 
Bcarcely  need  more  than  a  bare  enumeration  in  ordet 
to  be  appreciated. 


A  GOOD   PULPIT  ELOCUTION.  335 

1.  Ease,  naturalness,  and  refinement  of  manners. 

2.  Gravity,  self-possession,  and  serenity  of  mind. 

3.  A  mastery  of  vocal  and  physical  expression. 

4.  Affectionate  anxiety  for  the  welfare  of  men. 

5.  Deep,  abiding,  and  powerful  earnestness. 

§  4.  Means  of  Attaining  a  Good  Pulpit 
Elocution. 

In  order  to  the  attainment  of  a  good,  not  to  say 
perfect,  pulpit  elocution,  three  things  are  necessary : 

I.  Thorough  mental  cultivation. 

II.  Systematic  training  of  the  physical  powers. 

III.  A  proper  discipline  of  the  heart,  resulting  in 
a  complete  development  of  tlie  moral  powers  and 
Busceptibilities  of  the  speaker. 

I.  On  the  first  head  words  are  nnnecessary.  No 
man  can  be  an  efiective  public  speaker  who  does  not 
know  what  to  say  and  how  to  say  it.  A  vacant  or  a 
shallow  brain  cannot  pour  forth  a  stream  of  eloquence. 
Furthermore,  no  precepts  can  enable  an  ignorant 
man  to  pnt  off  the  faults  and  put  on  the  graces  of  a 
complete  elocution.  Most  of  the  latter  are  only  to 
be  attained  as  the  result  of  long-continued  mental 
development  and  thought  upon  sacred  subjects. 

II.  Elocution  demands  physical  training  for  three 
important  purposes. 

1.  The  proper  cultivation  of  the  vocal  powers. 
Although  not  all  of  elocution,  this  is  a  very  im- 
portant branch  of  it.  Language,  as  the  medium  of 
intelligent  speech,  has  in  the  course  of  ages  become 
voluminous  and  complicated.  Whatever  may  be 
said  of  instructive  capacities  for  conversation,  it  is 
unreasonable  to  suppose  that  any  person  can  develop 
the  oratorical  power  of  a  complete  modern  language 
without   laborious   vocal    drill    upon    the   elements. 


336  PHYSICAL  TRAINING. 

Here  indeed  is  a  point  of  vital  importance,  and 
one  too  much  neglected.  It  involves  the  essential 
matter  of  complete  articulation,  without  which  there 
can  be  no  perfect  speech ;  without  which  indeed  every 
word  spoken  is  marred  and  made  an  offense  to  the 
ear. 

Happy  are  those  who  have  not  the  necessity  of 
remedying  habits  of  bad  articulation ;  still  more  so 
those  who,  by  diligent  and  persevering  practice,  have 
gained  such  a  perfect  mastery  of  the  elements  of 
language  as  to  use  them  with  precision  and  force,  and 
yet  without  thought  or  effort. 

From  articulation  the  speaker  advances  to  pronun- 
ciation, and  thence  to  inflection,  melody,  and  com- 
pass of  voice.  Since  the  publication  of  Dr.  Eush's 
great  work  on  the  philosophy  of  the  human  voice 
there  have  appeared  various  elementary  treatises  on 
elocution  based  upon  its  demonstrations,  some  one  of 
which  should  certainly  be  mastered  by  every  clerical 
student  of  the  present  day.* 

By  the  aid  of  suitable  instruction  and  a  reasonable 
amount  of  study  and  persevering  exercise  students 
may  hope  to  acquire  excellent  qualities  of  voice, 
rapidity  of  modulation,  delicacy  of  expression,  and 
all  desirable  force  of  utterance.  These  attainments 
should  ever  be  considered  as  merely  elementary  to  the 
task  of  public  speaking.  But  they  should,  by  diligent 
traming,  by  correct  criticism,  'and  habitual  use,  be  so 
incorporated  into  the  second  or  cultivated  nature  of 
the  speaker  that  in  the  act  of  preaching  they  will  per- 
form their  respective  ofiices  without  apparent  effort 
or  thought;  so  that  the  whole  energy  of  the  preacher 

♦  One  of  the  best  of  these  is  "  Vocal  Culture,"  by  Eussell  and  Mur- 
dock,  to  which  "Pulpit  Elocution,"  by  William  Kussell,  is  an  excel- 
lent sequel. 


PUYSICAL  TKAIISING.  337 

may  be  embodied  in  Lis  discourse,  and  in  tlie  act  of 
its  delivery. 

2.  The  entire  physical  frame  needs  discipline  with 
reference  to  elocution.  If  the  art  of  penmanship 
requires  a  long  discipline  of  the  muscles ;  if  the 
attainment  of  any  mechanical  art,  or  the  ability  to 
play  skillfully  upon  instruments  of  music  requires 
years  of  practice,  is  it  not  preposterous  to  suppose 
that  the  proper  bearing,  attitudes,  and  gestures  of  an 
orator  can  be  assumed  without  study  and  practice  ? 

It  is  quite  probable  that  in  systems  of  gesticulation 
too  great  stress  has  sometimes  been  laid  upon  minu- 
tise,  and  that  undue  importance  has  been  attached  to 
the  finesse  of  a  speaker's  manner ;  but  even  such 
errors  should  not  become  a  pretext  for  the  neglect  of 
that  legitimate  training  which  may  enable  the  entire 
body,  from  the  expression  of  the  eye  to  the  posture 
of  the  foot,  to  become  an  animated  organ  of  expres- 
sion, CO- working  wdth  the  mind  as  promptly  and  often 
as  powerfully  as  the  voice  itself. 

3.  Proper  physical  training  with  reference  to  health 
and  vigor  is  essential  to  freshness  and  power  of  elocu- 
tion. Our  fathers  obtained  it  in  their  long  rides  on 
horseback,  and  in  occasional  manual  labor,  more  ef- 
fectually than  do  their  sons  in  the  best  appointed  gym- 
nasia. ITevertheless,  if  gymnastic  exercises  are  neces- 
sary as  a  means  of  strengthening  the  body  or  the  voice 
let  them  be  practiced  diligently.  In  some  form  let 
the  prevailing  tendencies  of  sedentary  life  to  languor 
and  feebleness  be  broken  up.  Otherwise  a  brief  and 
feeble  ministry  will  be  the  most  that  can  be  hoped 
for  as  the  sequel  of  any  form  or  degree  of  preparation. 

Proper  and  persevering  exercise  has  often  been  the 
means  of  arresting  disease  and  prolonging  life.  If  in 
every  case  it  cannot  do  this,  yet  the  certainty  of  its 

22 


338  MOKAL   DISCIPLINE. 

increasing  the  muscular  power  of  the  system,  and 
adding  to  the  prospects  of  life  and  usefulness,  is  suffi- 
cient to  enjoin  its  systematic  and  constant  practice 
upon  any  minister  of  the  Gospel. 

Ministers,  therefore,  should  endeavor  in  their  plana 
of  exercise  to  provide  for  attaining  simultaneously  all 
three  of  the  objects  named  above.  The  practice  of 
vocal  music,  of  reading  aloud,  of  declaiming  to  woods 
and  shores,  of  gesticulating  with  the  ax,  saw,  or  hoe, 
and  any  other  means  of  economizing  time  or  utilizing 
energy,  may  be  profitable  if  intelligently  directed  to 
the  attainment  of  the  objects  now  recommended. 
But  with  all  its  advantages  for  such  purposes, 
when  governed  by  a  holy  motive,  bodily  exercise 
will  profit  but  little  toward  the  sublime  ends  of  the 
Gospel  ministry  ^vithout  a  corresponding  cultivation 
of  the  moral  nature. 

Whatever  may  be  true  of  secular  oratory,  pulpit 
elocution  demands, 

III.  A  proper  discipline  of  the  heart  as  an  essential 
means  of  developing  the  moral  power  of  the  preacher. 
It  may  not  be  usual  to  insist  upon  this  fact  in  this 
connection,  yet  reflection  will  show  that  the  connec- 
tion is  legitimate.  Of  what  avail  are  intellectual  at- 
tainments, and  all  the  external  graces  of  the  orator 
toward  communicating  the  peculiar  ideas  of  religion, 
if  unaccompanied  by  a  true  spiritual  discernment  2 
'No  man  can  express  that  which  he  does  not  know. 
"  But  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God ;  for  they  are  foolishness  unto  him : 
neither  can  he  know  them,  because  they  are  spirit 
nally  discerned."  1  Cor.  ii,  14. 

Here,  then,  is  a  necessity  never  to  be  overlooked. 
Eeiigioua  expe-  ^^  ^^  inherent  in  the  primary  design  of 
rience.  proachiug,  and  must  be  kept  in  view  in 


RELIGIOUS  EXPERIENCE.  339 

*very  form  of  preparation.  The  preaclier  must  first 
have  learned  "  the  joyful  sound  "  of  the  Gospel.  His 
own  moral  susceptibilities  must  have  been  awakened 
by  its  thrill ;  otherwise,  though  desiring  to  be  a 
teacher  of  the  law,  he  will  understand  neither  what 
ho.  says  nor  w^hereof  he  affirms. 

Equally  incapable  will  he  be  of  reaching  the  hearts 
and  consciences  of  other  men  if  his  own  moral  pow 
ers  are  not  quickened  by  the  truth  of  God.  While, 
therefore,  a  true  religious  experience  is  to  be  com- 
mended on  vastly  higher  grounds  than  those  of  elocu- 
tionary necessity,  yet  it  is  proper  to  urge  it  even  on 
this  ground  as  indispensable  to  the  preacher  of  the 
word.  Such  an  experience  will  lend  a  charm  to 
every  species  of  toil  necessary  to  the  accomplishment 
of  its  longings.  It  will  impart  additional  graceful- 
ness to  every  movement  of  the  frame,  a  higher  signif- 
icance to  every  expression  of  the  countenance,  and  a 
greater  weight  to  every  word  of  the  lips.  Thus  it  is 
that  a  deep  and  lively  religious  experience  becomes 
the  crowning  grace  of  pulpit  elocution. 

Happily,  therefore,  may  the  grand  essentials  of 
spiritual  life  and  progress  be  made  tributary  to  the 
glorious  object  of  proclaiming  the  unsearchable  riclies 
of  Christ  to  a  perishing  world. 


340  IMPOETANCE   OF   RIGHT  VIEW^S. 


CHAPTER  XV. 

HABITS    OF    PREPARATION    FOR   PREACHING. 

IMPORTANCE    OF    EIGHT   VIEWS. 

HiGHT  views  of  this  subject  must  ever  be  of  the 
greatest  importance  to  ministers,  and  especially  to  those 
who  are  near  the  commencement  of  their  public  ca- 
reer. It  has  sometimes  been  supposed  that  the  advo- 
cates of  extemporaneous  delivery  disclaim  the  neces 
Bity  of  any  preparation  for  preaching.  On  the  other 
hand,  they  urge  not  only  that  preparation  is  important, 
but  that  the  very  best  kind  of  preparation  should  be 
ascertained  and  laboriously  practiced. 

It  is  but  just  to  concede  excellence  to  a  variety  of 
modes ;  hence  the  preacher  should  be  able  so  far  to 
understand  them  all  as  to  determine  in  any  given  case 
which  is  best. 

]N"ot  only  in  the  pulpit,  but  in  preparation  for  its 
individuaiitj.  dutics,  miuistcrs  should  recognize  and  ju- 
tained.  diciously  cultivate  individuality  of  char- 

acter. There  are  infinite  diversities  of  pulpit  gifts, 
and  nearly  equal  differences  of  administrations,  for  the 
same  spiritual  result.  It  is  extremely  interesting  to 
study  the  varieties  of  human  talent  as  applied  to  this 
one  great  business  of  preaching.  There  is  scarcely 
an  object  of  beauty  or  sublimity  in  nature  which  has 
not  its  counterpart  in  the  varied  phases  of  human 
eloquence.  The  balmy  zephyr,  the  rushing  storm, 
the  murmuring  brook,  the  raging  cataract,  the  modest 
violet,  the  stately  oak,  the  refreshing  dew,  the  rolling 
ocean,  the  sunlight  and  the  darkness,  each,  all,  have 


PRELIMINARY   PREPARATION.  341 

!heir  place  in  tlie  gentle  offices  or  tlie  grand  move- 
ments of  the  material  universe.  So  in  the  world  of 
mind,  God  has  given  talents  which  in  their  appropri- 
ate action  create  influences  as  varied  and  yet  as 
useful  in  their  several  spheres. 

Inherently  wrong,  therefore,  would  be  any  system 
which  should  seek  to  recast  all  varieties  of  talent  in 
one  mould,  or  to  reduce  all  preaching  or  preparation 
to  a  fixed  and  unalterable  style.  Nevertheless,  there 
are  certain  great  principles  not  to  be  lost  sight  of, 
and  within  the  range  of  which  all  varieties  of  talent 
have  ample  room  for  the  most  efficient  action. 

Viewing  this  subject  in  a  broader  aspect  than  that 
presented  in  chapter  six,  preparation  for  preaching 
may  be  said  to  be  of  three  kinds,  preliminary,  gene- 
ral, and  special. 

§  1.  Preliminary  Preparation  is  of  two  Kinds, 
Moral  and  Educational. 

1.  Moral  preparation,  which  can  hardly  be  insisted 
on  too  urgently  or  too  frequently,  includes  the  follow- 
ing essentials : 

1.)  A  genuine  conversion. 

2.)  An  established  religious  life. 

3.)  A  j)ersonal  call  of  the  Holy  Ghost  recognized 
by  the  Church. 

These  are  important  preliminaries,  but  prelimina- 
ries only.  God  performs  his  work,  but  leaves  man  to 
do  his  own.  It  may  be  regarded  as  an  invariable 
rule  that  God  never  calls  men  to  the  ministry  who 
have  not  talent  sufficient  for  the  discharge  of  its 
duties.  But  the  duty  of  cultivating  that  talent  is  left 
with  themselves.  Neglect  or  misappropriation  of 
their  talents  may  neutralize  their  call  and  render 
them  unfit  for  the  work. 


342  PRELIMINARY  PREPARATION. 

2.  Educational  preparation.  Whatever  of  general 
education  may  have  been  previously  secured  should 
now  be  consecrated  to  the  special  service  of  the  divine 
Master,  and  all  practicable  efforts  for  attaining  more 
should  be  resolved  upon  in  the  strength  of  grace. 
Thenceforth  life  and  all  its  energies  should  be  regard- 
ed as  subject  to  the  one  controlling  purpose  of  pre- 
paring in  the  most  effectual  manner  to  be  a  herald  of 
God's  truth. 

It  should  be  accepted  as  a  primary  principle 
that  the  minister  of  the  Gospel  must  surpass  in 
educational  acquirements  the  community  to  which 
he  may  be  called  to  minister,  and  this  in  an  enlight- 
ened age  and  country  implies  no  limited  range  of 
study. 

Education,  in  the  broad  sense  demanded  by  the 
ministers  of  the  present  day,  should  embrace  : 

1.)  An  ample  course  of  mental  discipline  prepara- 
tory to  the  successful  investigation  of  truth. 

2.)  Large  stores  of  knowledge  in  the  departments 
of  science,  history,  language,  and  theology.* 

3.)  A  special  development  of  the  powers  of  expres- 
sion, both  by  aid  of  the  pen  and  by  habits  of  free  and 
correct  utterance. 

It  is  only  necessary  here  to  dwell  upon  the  latter, 
which  has  been  extensively  and  injuriously  ignored 
and  displaced  from  its  proper  position.  As  a  result 
of  this  error  thousands  of  ministers,  when  they  have 
thought  themselves  ready  to  become  public  teachers, 

*  Often  in  his  days  of  most  successful  preaching,  when  next  to  his 
own  soul  his  parish  and  his  flock  were  his  only  care,  he  has  heen  known 
to  express  a  regret  that  he  had  not  laid  up  in  former  days  more  stores 
of  all  useful  knowledge  ;  for  he  found  himself  ahle  to  use  the  jewels  of 
the  Egyptians  in  the  service  of  Christ.  His  previous  studies  would 
sometimes  flash  into  his  mind  some  happy  illustration  of  divine  truth 
at  the  very  moment  when  he  was  most  solemnly  applying  the  Gospel.— 
Mgnwir  of  M''Cheyne. 


MODES  OF  LEARNING  TO  SPEAK.       343 

have,  in  fact,  had  "need  that  some  one  teach  them 
again  which  be  the  first  principles"  of  public  speak- 
ing. Radically  erroneous  are  those  systems  of  in- 
Btruction  which  postpone  efforts  in  actual  speaking 
till  the  close  of  a  course  of  professional  study,  and 
then  teach  the  young  preacher  to  confine  himself  to 
his  manuscript  until  he  gradually  acquires  confidence 
to  speak  extemporaneously.    Youth  is  na-  Power  of  ex- 

,        .  ^  .  Ill  presBion  to  be 

ture  s  time  lor  learnmg  to  speak,  w^hether  acquired  eariy. 
in  private  or  in  public ;  and  any  preacher  who  does 
not  cultivate  freedom  of  utterance,  in  fact  who  does 
not  acquire  a  mastery  of  spoken  language  in  early 
life,  will  strive  in  vain  for  it  in  later  years.  That  ac- 
quired, the  speaker  has  at  once  the  basis  and  the 
opportunity  for  attaining  the  higher  graces  of  oratory, 
and  for  advancing  from  strength  to  strength  until  he 
becomes  a  powerful  preacher  of  the  word. 

As  these  views  may  be  questioned  by  some,  it  may 
be  well  to  show  how  strongly  they  are  supported  by 
the  advice  and  practice  of  the  great  masters  in  ora- 
tory. It  is  said  of  that  powerful  speaker,  Mr.  Pitt, 
of  England,  that  no  man  carried  to  a  higher  degree 
of  perfection  the  talent  of  using  the  right  word  in  the 
right  place.     Having  been  asked, 

By  what  means — by  what  course  of  study — he  had  acquired 
that  admirable  readiness  of  speech,  that  aptness  of  finding  the 
right  word,  Mr.  Pitt  replied,  that  wliatever  readiness  he  might 
be  thought  to  possess  in  that  respect,  he  believed  he  derived  very 
much  from  a  practice  his  father,  the  great  Lord  Chatham,  had 
enjoined  on  him.  Lord  Chatham  had  bid  him  take  up  any  book 
in  some  foreign  language  with  which  he  was  well  acquainted — 
in  Latin,  Greek,  or  French,  for  example.  Lord  Chatham  then 
enjoined  him  to  read  out  of  this  work  a  passage  in  English,  stop- 
ping, where  he  was  not  sure  of  the  word,  until  the  right  one 
came,  and  then  proceed.  Mr.  Pitt  states  that  he  had  assiduously 
followed  this  practice.     At  first  he  had  often  to  stop  for  a  while 


34:4:    POWER   OF   SPEECH   ACQUIRED   BY   SPEAEING. 

before  he  could  find  the  proper  word ;  but  he  found  the  difficul 
ties  gradually  disappear,  until  what  was  a  toil  to  him  at  first  be 
fame  at  last  an  easy  and  familiar  task. 

;Not  dissimilar  to  tlie  above  is  the  advice  of  Lord 
Brougliam,  written  to  tlie  father  of  Macaiilay,  the  his- 
torian, for  the  benefit  of  his  son : 

The  first  point  is  this:  the  beginning  of  the  art  is  to  acquire 
a  habit  of  easy  speaking ;  and  in  whatever  way  this  can  be  had 
(which  individual  inclination  or  accident  will  generally  direct, 
and  may  safely  be  allowed  to  do)  it  must  be  had.  'Now  I  differ 
from  all  other  doctors  of  rhetoric  in  this :  I  say,  let  him  first  of 
all  learn  to  speak  easily  and  fluently,  as  well  and  as  sensibly  as 
he  can,  no  doubt,  but  at  any  rate  let  him  learn  to  speak.  This 
is  to  eloquence  or  good  public  speaking  what  the  being  able  to 
talk,  in  a  child,  is  to  correct  grammatical  speech.  It  is  the  requi- 
site foundation,  and  on  it  you  must  build.  Moreover,  it  can  only 
be  acquired  young ;  therefore  let  it  by  all  means,  and  at  any  sac- 
rifice, be  gotten  hold  of  forthwith. 

Henry  Clay,  the  celebrated  orator  of  the  American 
Senate,  near  the  close  of  his  public  career  stated  that 
his  attainments  in  the  use  of  spoken  language  were 
attributable  to  no  ordinary  cost  in  the  way  of  labor 
and  painstaking ;  that  from  an  early  period  of  his  life 
he  had  been  accustomed  to  the  exercise  of  declaiming 
when  alone  on  questions  selected  for  the  occasion; 
that  he  sometimes  addressed  the  stock  on  his  farm,  at 
other  times  a  tree  in  the  forest.  He  urgently  recom- 
mended similar  efforts  to  young  men  desiring  to  qual 
ify  themselves  for  public  speaking. 

Bautain  reiterates  this  doctrine,  as  a  few  expres- 
sions taken  from  his  pages  will  show.     He  says : 

If  you  want  orators  you  must  teach  them  how  to  speak.  .  ,  . 
To  know  how  to  speak,  you  must  first  know  how  to  think  and 
also  to  write. 


POWER   OF   SPEECH   ACQUIllED   BY   SPEAKING.     3i5 

He  urges  long  and  repeated  praxis  in  both  as  a 
branch  of  preliminary  education: 

There  is  but  one  time  for  acquirement,  the  time  of  youth.  .  .  . 
In  youth  all  the  faculties  are  wondrously  adapted  to  receive  and 
retain. 

Fit fabricando  faher^  says  the  adage;  and  it  is  the  same  with 
the  journeyman  of  words  and  forger  of  eloquence.  The  iron 
must  be  often  beaten,  especially  while  it  is  hot,  to  give  it  shape; 
so  we  must  continually  hammer  language  to  become  masters  of 
it  and  to  foshion  it  if  we  would  become  capable  of  speaking  in 
public.  It  is  not  enough  to  learn  the  rules  of  style,  the  tropes 
and  figures  of  rhetoric ;  the  use  and  proper  application  of  them 
must  be  known;  and  this  cannot  be  learned  except  by  much 
speaking  and  much  writing  under  the  direction  of  an  able  mas- 
ter, who  knows  how  to  write  and  speak  himself;  for  in  this 
both  precept  and  example  are  necessary,  and  example  is  better 
than  precept. 

The  reader  will  now  perceive  the  absurdity  of  the 
idea  that  he  is  to  become  a  speaker  as  an  ultimate 
result  of  reading  written  discourses.  Apart  from  the 
danger  of  fixing  upon  himself  the  habit  of  dependence 
U23on  a  manuscript,  and  of  fearing  to  face  an  audience, 
which  that  theory  entails,  there  results  from  it  an  in- 
evitable loss  of  the  best  opportunity  life  affords  for 
acquiring  a  mastery  of  spoken  language. 

Whenever,  therefore,  a  young  man  adopts  the  con- 
viction of  duty  to  preach  the  Gospel,  whatever  may 
have  been  his  previous  advantages  or  lack  of  advant- 
ages, he  must  devote  himself  with  iron  will  to  the 
task  of  learning  and  perfecting  the  art  of  speaking ; 
tliat  is,  of  uttering  thoughts  in  his  own  words.  This 
task  is  not  to  be  isolated  from  general  education,  but 
to  be  constantly  blended  with  it,  and  to  make  prog- 
ress in  proportion  to  all  mental  acquisitions.     Tho 

♦  A  man  becomes  a  workman  by  working.  Ergo^  a  speaker  by 
■Tieakinif 


346  EXERTION   A   NECESSITY. 


Order  of  prog-   '^^^^^  slioulcl  be,  Jlf'st.  sZcquirs  reacUuess  of 
""*"**  speech;  second^  corr^dness ;  tJdrd^  force. 

If  tlie  student  or  preacher  at  first  be  too  fastidious, 
unwilling,  or  afraid  to  speak  until  every  word  is  pre- 
composed  and  every  sentence  pruned,  he  becomes  a 
candidate  for  life-long  hesitation  and  slowness  of 
speech.  It  is  better  a  thousandfold  to  acquire  flu- 
ency at  the  expense  of  blunders  and  solecisms  than 
to  have  one's  speech  drag  and  limp  through  fear  of 
committing  mistakes.  But  when  fluency  is  acquired, 
or  being  rapidly  acquired  by  free  and  early  efforts, 
then  is  the  time  for  attention  to  correctness;  and 
when  fluency  and  correctness  are  well  combined  the 
cultivation  of  beauty  and  strength  of  style  appropri-' 
ately  follows.  Let  the  tree  be  fairly  started  to  grow 
before  it  is  too  severely  pruned.  But  when  making 
a  substantial  growth  leave  it  not  to  the  wildness  of 
nature ;  lop  its  useless  branches,  shorten  in  its  excres- 
cent shoots,  and  guide  the  nourishment  of  its  roots 
where  form  is  well  developed  and  strength  is  wanted. 
The  idea  that  a  talent  for  speaking  is  natural  and  not 
acquired  has  operated  very  unfavorably  to  the  culti- 
vation of  eloquence.  Many  teachers  and  students, 
even  at  this  day,  seem  insensible  of  the  importance 
of  systematic  exertions  to  develop  and  improve  their 
natural  gifts  for  oratory. 

A  common  illusion  on  the  part  of  hearers  respect- 
ing the  most  perfect  speaking,  is  to  suppose  that  with 
little  effort  they  might  accomplish  the  same  or  eveia. 
greater  things.  The  work  of  the  true  orator  is  done 
BO  easily,  so  gracefully,  and  so  naturally  that  the  sup- 
position of  laborious  antecedent  preparation  seems 
almost  impossible. 

In  this  very  mistake,  and  the  practical  neglect 
which  follows  it,  we  may  discover  the  reasons  why 


MOTIVES  TO   EFFORT.  347 

many  who  would  become  orators  fail.  Some  on 
making  the  effort  to  speak  in  public  become  so  con- 
Rcious  of  failure  that  they  yield  to  premature  discour- 
agement. Others  are  so  readily  satisfied  with  their 
own  imperfect  efforts,  and  so  prompt  to  imagine  them- 
Belves  either  possessed  of  the  genius  of  oratory  or  of 
the  acquired  ability  that  they  deem  further  special 
exertions  unnecessary,  and  consequently  lapse  into 
the  mediocrity  usually  coupled  with  moderate  exer- 
tions. 

Let  it  not  be  thouo-ht  strano-e  that  well-directed  and 
persistent  efforts  are  necessary  to  the  acquirement 
of  readiness,  elegance,  and  force  in  extemporaneous 
speech.  Such  an  acquirement  is  not  to  be  gained  oj 
idle  wishes  or  faint  endeavors.  The  modes  of  failure 
are  numerous,  the  path  to  success  is  long  and  often 
difiicult.  But  it  is  rendered  attractive  by  the  fame 
of  those  who  have  traversed  it.  Few,  if  any,  of  the 
great  orators  of  the  past  have  attained  the  goal  of 
success  without  diligent  and  self-denying  elementary 
efforts ;  and  let  it  never  be  said  that  any  one  called 
of  God  to  preach  the  Gospel  is  unable  or  unwilling 
to  put  forth  equal  exertions  to  attain  proficiency  in 
effective  speaking. 

§  2.  General  Preparation"  should  be  Continu- 
ous AND  Habitual. 

General  preparation  differs  from  preliminary  in 
breadth  of  extent  and  length  of  continuance.  We 
must  always  be  learners,  but  we  must  not  put  off  the 
duty  of  teaching  till  everything  is  learned.  The  truth 
is,  that  we  never  learn  so  fast  as  when  endeavoring  to 
teach.  We  then  see  more  clearly  the  object  of  learn- 
ing, and  are  stimulated  to  more  powerful  efforts. 
Hence,  so  far  from  considering  his  education  com- 


34^  GENERAL    TRErARATION. 

pleted,  even  by  the  fullest  course  of  institutional 
training,  tlie  minister  sliould  regard  his  entrance 
upon  public  life  as  the  commencement  of  an  en- 
larged career  of  study  for  a  special  object.  If  he  has 
profited  rightly  by  institutional  advantages,  he  has 
now  mastered  the  elements  of  general  learning.  The 
whole  field  of  knowledge  lies  mapped  out  before  him, 
and  he  is  qualified  to  enter  where  he  may  choose  and 
cull  its  treasures  for  immediate  or  future  use.  Be- 
sides, as  the  boundaries  of  that  field  are  ever  extend- 
ing, he  needs  to  follow  them,  and  acquaint  himself 
with  the  new  territory  which  they  embrace. 

The  man  who  ceases  to  learn  when  he  commences 
to  preach  will  soon  be  like  an  unsupplied  fountain, 
incapable  of  sending  forth  fresh  and  sparkling  waters. 

The  experience  of  the  best  orators  and  preachers 
the  world  has  known  indicates  the  necessity  of  con- 
stant progress  in  general  knowledge.  The  circum- 
stances of  different  individuals  may  prescribe  diff'er- 
ent  means  of  attaining  it.  One  of  the  most  obvious 
and  feasible  is  a  systematic  course  of  solid  reading. 
Another  is  to  maintain  an  active  practice  in  mental 
gymnastics  by  mathematical  or  philosophical  study. 
It  is  well,  if  possible,  by  a  rigid  distribution  of  time 
to  accomplish  both,  and  then  also  to  derive  similar 
results  from  intercourse  with  society  and  from  wisely- 
planned  habits  of  special  preparation  to  preach,  re- 
quiring a  continual  enlargement  of  doctrinal  and 
exegetical  study. 

§  3.  Special  Preparation  requires 

THE    STUDY  OF   SUBJECTS   FOR   PARTICULAR    OCCASIONS. 

Special  preparation  is  demanded  for  each  sermon, 
each  occasion  of  public  ministry.     The  time  for  such 


SPECIAL  STUDY.  349 

pvi  paration  may  sometimes  be  very  brief  and  tbo 
means  inadequate ;  still  it  should  be  made,  if  only 
in  the  silent  chambers  of  tliought.  Embarrassments 
from  this  cause  will  diminish  in  proportion  to  the 
thoroughness  of  one's  previous  preliminary  and  gen- 
eral preparation.  In  fact,  general  and  special  j^rep- 
aration  perpetually  demand  and  involve  order  and  re- 
each  other.  To  use  a  warlike  illustration,  ^^^o^- 
general  preparation  fills  the  magazine,  or  stores  the 
arsenal  with  powder,  ball,  and  shell ;  special  prepara- 
tion manipulates  the  cartridge  and  charges  the  ord- 
nance, whether  with  solid  or  explosive  shot,  or  grape 
and  canister.  Whenever,  too,  for  special  objects,  the 
shot  require  to  be  heated,  that  is  the  work  of  spe- 
cial preparation.  While  early  years  are  the  proper 
period  for  general  preparation,  yet  at  no  period  of 
life  should  it  be  neglected.  "Never  too  old  to 
learn,"  is  a  motto  as  useful  to  the  preacher  as  any 
other  man.  I^one,  however,  in  advanced  life  will 
learn  so  fast  as  those  who  have  been  diligent  students 
in  their  youth.  Correspondingly,  in  reference  to 
special  preparation,  it  is  absolutely  essential  in  the 
earlier  years  of  one's  ministry ;  and  in  the  more  ad- 
vanced periods,  when  possible,  it  is  by  no  means  to 
be  omitted. 


THE  CAREFUL  ELABORATION  OF  A  PLAN  OF  DISCOURSE. 

Habits  of  preparation  for  preaching  should  be  judi- 
ciously planned  and  fully  established.  Serious  mis- 
takes have  been  made  at  this  point.  Many  have 
assumed  that  writing  a  sermon  was  equivalent  to 
preparing  to  preach,  whereas  it  is  quite  possible  to 
write  sermons  without  being  duly  prepared  either  to 
preach  or  to  write. 


850  SPECIAL  STUDY. 

Most  meager  and  defective  is  that  tlieory  of  prep- 
Here  writing  aratioii  wliicli  enjc'ris  simply  the  selection 
insufflcient.  ^f  ^  ^g^t  and  then  writing  upon  it.  No 
employment  of  the  mind  is  more  unphilosophical  or 
more  profitless  than  that  of  word-building  or  word- 
spinning  without  a  previous  acquisition  and  arrange- 
ment of  thouglit.  And  yet  the  greater  portion  of 
some  men's  lives  is  spent  in  this  employment.  They 
write  in  private  and  read  in  public,  and  imagine  that 
because  they  write  their  sermons  are  better,  more 
profound  indeed  than  if,  as  to  language,  they  were 
extemporized.  Every  one  ought  to  understand  that 
if  choice  must  be  made  between  extemporaneous 
writing  and  extemporaneous  speaking  the  latter  has 
decided  grounds  of  advantage,  since  the  presence  of 
an  audience  prompts  a  greater  activity  and  power 
of  thought  that  can  usually  be  controlled  in  the 
vacancy  of  one's  private  room. 

Writing  itself  is  simply  the  act  of  extemporizing 
on  paper.  In  order  to  accomplish  it  with  any  effect 
the  writer  must  imagine  an  audience  present  or 
future,  and  the  sole  advantage  to  compensate  for  this 
defect  is  the  opportunity  it  gives  for  revision,  enlarge- 
ment, retrenchment,  and  repetition  in  the  best  possi- 
ble form.  But  this  advantage  is  very  great,  sufficient 
indeed  to  make  writing  an  essential  agency  of  prep- 
aration for  every  style  of  preaching. 

Nevertheless,  a  correct  mode  of  writing  will  always 
enjoin  a  previous  study  of  the  subject,  resulting  in  a 
logi-^al  plan.  To  either  write  or  speak  without  a 
plan  is  to  WTite  or  speak  at  random.  Occasionally 
the  mark  may  be  hit,  but  usually  the  thoughts  will 
straggle  and  words  will  lead  astray  fiom  tha  merits 
of  the  case.  Hence  special  prepaiation,  alike  for 
writing  a  sermon  and  for   preachii  g  extemporan^ 


THE   PLAN.  351 

ously,  demands  a  plan  as  an  essential  prerequisite. 
But  the  proper  construction  of  a  plan  demands  inven- 
tion, and  disposition  in  all  the  penetrating  and  dis- 
cursive power  of  the  former  and  in  all  the  detailed 
comprehensiveness  of  the  latter. 

Here,  then,  at  the  threshold  is  the  great  private 
task  of  the  preacher.  It  is  to  study  and  master  his 
subject.  Agglomerating  words,  either  bj  means  of 
the  pen  or  the  tongue  and  calling  them  a  sermon,  is 
a  libel  on  the  name,  and  an  insult  to  a  Christian 
audience.  Professor  Park  has  well  said  "the  elo- 
quence of  the  pulpit  is  the  eloquence  of  thought;" 
and  Baxter  has  with  equal  significance  said,  "  I  never 
thought  that  I  understood  anything  till  I  could 
anatomize  it  and  see  the  parts  distinctly,  and  the 
union  of  the  parts  as  they  make  up  the  whole." 
These  remarks  jointly  illustrate  the  nature  of  special 
preparation.  Its  object  is  to  enlist  the  whole  energy 
of  tlie  mind,  not  only  in  analyzing  the  subject  chosen, 
but  in  creating  from  its  elements  and  applications  a 
new  organic  whole. 

It  is  well  in  the  outset  to  let  the  mind  grapple  un- 
aided with  the  subject  and  its  difficulties,  interpretation 
so  as  to  strike  out  a  new,  at  least  an  and  invention, 
original  track  of  thought.  Until  this  is  made  sure 
of  it  is  unsafe  to  go  for  help  beyond  the  study  of  the 
Scriptures.  The  primary  effort  must  be  to  learn  for 
one's  self  exactly  what  God  would  teach  through  his 
holy  word.  To  this  end  the  text,  the  context,  and 
related  passages  may  be  thoroughly  studied  in  the 
original  and  translations.  There  is  danger  in  con- 
sulting commentators  and  authors  too  soon  lest  the 
mind  unconsciously  fall  into  the  beaten  paths  of  other 
men  and  be  unable  to  emerge  into  a  true  originality. 

But  when   an    original   and   satisfactory  plan   is 


352  TIME   REQUIRED. 

eketclied,  all  appropriate  helps  may  be  employed  m 
its  elaboration.  The  period  of  the  plan,  moreover, 
is  that  in  which  external  helps  should  be  consulted, 
rather  than  during  any  stage  of  composition. 

'No  one  should  commence  composition  while  un* 
der  the  necessity  of  interrupting  his  own  trains  of 
thought  in  order  to  consult  authors  and  read  up  on 
collateral  topics.  Nothing  more  effectually  breaks 
up  essential  unity  of  design  and  execution.  The 
mind  is  like  the  fabled  chameleon.  It  takes  a  hue 
from  the  last  object  it  touches,  and  hence  may  tinge 
unconsciously,  but  erroneously,  its  own  creations. 

Ordinarily  time  is  an  important  element  of  success 
in  the  meditative  stages  of  preparation.  Bautain 
has  not  inaptly  likened  this  meditative  process  to  in- 
cubation, by  which  the  idea  is  made  to  pass  from  one 
stage  of  life  to  another,  until  at  length,  "  sufficiently 
mature  to  be  trusted  to  the  light  of  day,  it  will  spon 
taneously  strive  to  break  from  confinement  and  to 
issue  forth  to  view—^then  comes  the  moment  for 
writing."     The  same  author  says : 

In  general  one  must  not  be  in  a  hurry  to  form  his  plan.  In 
nature,  life  always  needs  a  definite  time  for  self-organization ; 
and  it  is  only  ephemeral  beings  which  are  quickly  formed,  and 
they  quickly  pass  away.  Everything  destined  to  be  durable  ia 
of  slow  growth,  and  both  the  solidity  and  the  strength  of  exist- 
ing things  bear  a  direct  ratio  to  the  length  of  their  11  crease  and 
the  matureness  of  their  production. 

Since  time  is  usually  necessary  for  the  successful 
elaboration  of  the  preacher's  plan  he 
should  begin  in  season.  But  it  is  not 
necessary  to  keep  the  mind  in  constant  contact  with 
the  theme.  Intervals  of  rest  are  refreshing.  Besides, 
they  enable  one  to  approach  his  subject  from  differ- 
ent directions,  and  to   assimilate  to   a  harmonious 


TIIOUGIlT-riiJa'ARA'riON.  o5t^ 

whole  tlie  divergent  views  wliicli  may  at  different 
limes  and  from  different  points  flash  upon  his  mind. 
Dr.  Skinner  lias  with  great  truthfnhiess  sketched 
the  practical  difficulties  which  liave  sometimes  to  l)e 
overcome  in  this  stage  of  preparation  : 

AYitli  (.lifferent  preaelicrs,  aiul  with  the  same  preaclier  at  (]'](- 
ferent  thiics,  there  is  G:reat  ditlerenee  as  to  speed  and  ra[)idity 
in  tlie  preparation  of  the  matter.  Sometimes  it  is  accomi)Iisl;ed 
with  a  celerity  ahnost  equal  to  that  of  lightning.  But  generally  its 
movement  is  a  contrast  to  this  electrical  swiftness;  often  it  is 
the  extreme  opposite.  The  first  view  of  the  suhject  is  ■com- 
monly confused,  chaotic,  without  the  slightest  perception  of 
method  or  order;  a  process  of  intellectual  gestation  ensues, 
including  deep,  intense,  protracted  thinking;  struggles  with  ob- 
scurity and  confusion;  with  objections,  with  half-truths  and 
indecisive  arguments,  with  erroneous  or  false  prejudgments,  with 
bad  or  imperfect  disposition,  with  disproportion,  disunity,  dis 
liarmony,  complication  in  oi'ganizing  the  material.  Such,  lb' 
the  most  part,  is  the  toil  of  preparation,  the  condition  of  thor- 
oughness and  success  in  the  work.  When  this  is  finished  the 
preacher  by  examining  it  may  anticipate  the  estimation  of  his 
pulpit  performance.  ]f  he  would  therefore  be  sure  of  preaching 
well,  he  should  be  sure  of  doing  Avell  in  the  work  of  preparation. 
He  ought  to  revise  and  scrutinize  exactly  what  ho  has  done, 
whether  it  wa*^  by  tlie  rapid  or  the  slower  movement.  His  swift 
preparatit)ns,  especially,  should  be  subjected  to  criticism.  They 
may  be  less  pleasing  to  him  if  he  return  to  them  after  a  day  or  an 
hour  or  two.  Perhaps  their  rapidity  was  from  want  of  breadth,  or 
depth,  or  gravity  of  thought.  But  his  most  elaborate  schemes 
may  be  susce[>tible  of  substantial  improvement.  After  the  sever- 
est labor,  the  best  plan  sometimes  remains  to  be  discovered, 

Eantain  compares  the  speaker's  preparation  to  the 
work  of  the  bee  in  gathering  sweets  from  flowers, 
first  nourishing  itself  with  its  extracts,  then  digest- 
ing and  transmuting  them  into  honey.  So  should 
the  speaker  carefully  digest  wdiatever  thoughts  he 
may  cidl  from  the  fields  of  literature  in  order  that 

23 


851  DETAILED    COMPOSiTIOX   IN   WEITING. 

there  inaj  be  a  real  transformation,  and  an  orat(»ricaI 
prodnction  fraught  with  life.  Another  lignre  will 
Illustrate  the  same  idea.  We  may  lawfully  .ise  tlie 
gold  and  silver  wliich  other  men  have  quarried,  but 
we  should  pass  them  through  the  furnace  of  th.o 
brain  and  bring  tliem  out  anew,  either  in  molten  and 
glowing  streams  or  stamped  with  a  fresh  coinage. 

DETAILED    COMPOSITION    IX   WKITIXG. 

So  far  thought-preparation  alone  has  been  contem- 
plated. If  words  have  been  used  they  have  been  the 
fewest  possible,  mere  wheels  and  fastenings  of  thought. 
There  has  been  a  calm  confidence  that  when  the 
moment  for  expression  came  there  would  be  no  lack 
of  words  ;  indeed,  that  the  act  of  expression  would 
call  out  words  more  pertinent  than  could  be  called 
up  in  advance.  Such  processes  as  these  prepare, 
according  to  Bautain,  a  sort  of  oratorical  form  or 
mould  into  which  the  diction  or  v\^ord-composition 
may  be  cast  by  a  single  elFort. 

The  whole  subject  may  now  be  summed  up  briefly. 
Special  preparation  to  preach  consists  in  securing  a 
mental  mastery  of  the  subject  in  conformity  with  a 
perfected  plan  of  address.  AYhere  these  conditions 
coexist  with  a  perfect  command  of  language  and  a 
nij-ht  state  of  reli^'ious  feelino^  nothing;  more  is  to  be 
desired.  But  these  conditions  cannot  be  pronounced 
easy  of  attainment.  Indeed,  who  can  say  that  he  hae 
mastered  any  of  the  great  subjects  of  divine  revela- 
tion, or  absolutely  perfected  a  plan  of  discourse  2  The 
]Treacher  will  reach  nearest  those  points  who  conceives 
most  worthily  of  the  greatness  of  the  task,  and  who 
strives  most  earnestly  to  reach  the  goal  of  perfection. 

To  this  end,  sketching  and  rewriting  the  ])lan  will 
largely  conduce.     AVhen  that  is  done,  and  not  before. 


ADVANTAGES   OF   WRITING.  355 

wi'iting  tlie  sermon  comes  in  as  an  additional  and 
imjiortant  auxiliary  of  preparation.  At  this  stage 
the  act  of  writing  contributes  more  than  anything 
else  to  +he  great  objects  in  view.  It  tends  to  com- 
plete a  mastery  of  the  subject,  to  perfect  the  plan,  to 
insure  a  command  of  language,  and,  if  riglitly  per- 
formed, to  increase  the  religious  fervor  of  the  preacher. 
It  is  in  fact  only  by  this  protracted  labor,  at  least  in 
reference  to  manj^  subjects,  tliat  the  preacher  can 
secure  in  a  sufficient  degree  the  essential  conditions 
of  preparation. 

ADVANTAGES    OF    WRITING. 

The  pen,  though  a  simple  instrument,  possesses 
magic  power.  From  the  remotest  ages  its  ready 
use  has  been  regarded  a  high  accomplishment.^ 
Amid  the  changes  of  time  and  of  society  the  pen  has 
undergone  fewer  modifications  than  most  instruments 
employed  by  men.  The  student  of  the  nineteenth 
century,  like  the  prophet  of  the  earliest  ages,  has  to 
wield  the  pen  with  his  own  right  hand.  The  press 
has  rendered  unnecessary  the  toil  of  the  copyist ;  but 
writing,  as  an  act  of  composition,  can  only  be  per- 
formed by  personal  labor  and  fixed  attention. 

From  this  necessity  the  chief  advantages  of  writing 
will  ever  spring.     Of  these  a  few  may  be  enumerated : 

1.  Writing  is  a  means  of  self-discipline  and  an  aid 
to  thought.  Cicero  understood  this  when  he  pro- 
nounced the  pen  "the  best  teacher  of  eloquence;-' 
and  Bacon  also  when  he  said,  "  writing  makes  an 
exact  man."  To  both  these  ends  the  preacher  should 
school  himself  with  earnest  effort,  not  merely  to 
prune  and  polish  his  style,  but  to  acquire  power  and 
Accuracy  of  thought. 

*  See  Judges  v,  Id ;  Fsa.  xlv,  1. 


356  ADVANTAGES   OF   ^VRITING. 

By  means  of  writing  the  thinker  may  draw  tlio 
portrait  of  his  own  mind,  may  take  the  gange  of  his 
own  mental  powers,  and  may  map  ont  his  track 
tlirongh  the  iiekls  of  the  invisible,  lie  who  pretends 
to  think  mnch  bnt  does  not  write  is  a  ^\anderer,  not 
knowino;  whither  he  c^oeth.  His  movements  are 
usually  fitful  and  unguided,  or  else  languid  and 
feeble.  He  essays  to  rise,  but  having  nothing  on 
which  to  rest  for  self-support,  he  sinks  as  often  as  he 
rises.  Whereas  a  thought  penned  becomes  a  sure 
stepping-place  to  thoughts  beyond.  JS^o  man  is  safe 
in  supposing  that  he  fully  understands  any  subject 
until  he  is  capable  of  writing  intelligently  upon  it. 
Reading  and  study  accumulate  materials  for  dis- 
course. Thought  enables  us  to  make  them  our  own, 
and  composition  reduces  them  to  a  homogeneous 
form  and  incorporates  them  with  our  own  mental 
creations.  The  pen  is  a  powerful  auxiliary  in  this 
work,  enabling  us  to  see  what  we  do  and  to  hold  fast 
whereunto  we  have  attained. 

2.  The  practice  of  writing  is  specially  important 
to  an  extemporaneous  preacher.  It  secures  to  him 
both  copiousness  and  reticence.  It  increases  his 
vocabulary  and  teaches  him  what  words  to  omit. 
Speakers  who  do  not  write  almost  invariably  con- 
tract looseness  and  redundancy  of  style ;  whereas 
writing  portrays  before  their  eyes  various  faults, 
which  when  seen  may  be  corrected.  Besides,  where 
one  does  not  require  of  himself  the  habitual  use  of 
tL^e  pen,  there  is  great  danger  that  full  and  suitable 
preparation  for  preaching  will  be  neglected.  An  oc- 
casional success  in  preaching  without  previous  prep- 
aration, in  circumstances,  perhaps,  when  the  use  of 
the  pen  was  impracticable,  is  no  arguniont  agamst  its 
diligent  use  w]\en  it  is  practicable.     Those  who  have 


PEKPETUATION  OF  INFLUENCE.        357 

most  tliorouglily  accustomed  themselves  to  laborloua 
preparation  in  ordinary  cases  will  be  best  prepared 
for  emergencies  when  they  occur.  Indeed,  the  great- 
ness of  the  work,  the  overwhelmingly  important 
interests  it  contemplates,  its  divine  appointment, 
nnd  e\"erything  connected  with  the  character  and  ob- 
jects of  the  sermon,  demand  for  it  the  most  thorough 
and  habitual  preparation  which  can  be  made. 

3.  Writing  secures  to  the  preacher  the  means  of 
profiting  by  his  past  labors.  It  is,  in  fact,  the  only 
means  of  preserving  to  him  his  own  mental  products. 
In  preaching  he  will  need  from  time  to  time  to  avail 
himself  of  all  the  accumulations  of  his  mental  activ 
ity  and  labor  in  former  days  in  order  to  give  the  high- 
est efficiency  to  his  own  present  efforts. 

While  no  preacher  should  content  himself  with  old 
prsparations  merely,  every  one  will  find  j^st  provision  fot 
frequent  occasions  to  use  the  result  of  his  *^®  future, 
pa'it  studies  if  they  have  been  diligent  and  successful. 
No  one  but  a  mental  imbecile  will  content  himself  to 
be  reading  all  his  life  the  old,  stale,  and  feeble  prepa- 
rations of  his  youth.  On  the  other  hand,  he  who  does 
not  habituate  himself  to  thorough  preparation  in  his 
early  ministry  will  never  rise  to  the  full  stature  of  a 
messenger  of  God.  But  by  a  judicious  use  of  past 
preparations,  whether  of  plans  or  of  full  written  ser- 
mons, modeling  them  to  meet  occasions  that  arise, 
and  improving  upon  them  by  renewed  efforts,  a 
preacher  may  go  on  attaining  an  ever-increasing  pow- 
er in  the  pulpit.  Xor  is  it  to  be  forgotten,  in  early 
and  middle  life,  that  feebleness  and  old  age  may  in  time 
be  the  lot  of  the  preacher.  Hence  it  is  wise  to  make 
preparations  that  may  avail  in  those  extremities 
when  mental  power  declines  and  memory  becomes 
feeble. 


358  WROXG   HABITS   OF   WEITIXG. 

4.  The  right  use  of  tlie  pen  in  sermonizing  will 
often  extend  tlie  influence  of  the  preacher,  beyond  the 
narrow  walls  of  the  church  in  which  he  preaches,  to 
an  uidiniited  field  of  infiuence  through  the  pi  ess. 
Every  minister  ought  to  be  compel  oat,  and  to  expect 
to  have  occasion,  to  prepare  sermons  for  publication. 
Every  one  ought  to  labor  in  hope  to  leave  behind 
him  sermons  or  other  written  productions  which  will 
tell  upon  the  destinies  of  the  world  when  he  has 
passed  away.  And  it  may  often  occur  in  the  future  as 
in  the  past,  that  matter  well  elaborated  for  the  pulpit  is 
already  practically  prepared  for  the  press.  The  con- 
tents of  some  of  the  most  valuable  books  in  our  lan- 
guage were  first  preached,  then  printed  with  suitable 
changes  as  to  form. 

WKOXG    HABITS     OF    WRITING. 

The  advantages  of  writing  are  sometimes  greatly 
curtailed,  if  not  neutralized,  by  wrong  habits. 

1.  One  of  these  has  been  already  censured,  that  of 
writing  without  previous  thought  and  plan. 

2.  Another  is  that  of  arranging  patchwork,  grouj)- 
ing  together  scraps  and  extracts  from  other  authors, 
or  even  from  one's  own  previous  compositions,  with- 
out the  process  of  recasting  and  assimilation.  In  au- 
thorship verbal  quotations  are  often  necessary.  In 
preaching  rarely. 

3.  Writing  as  a  word-exercise,  in  which  the  pro- 
duction of  fine  sentences  becomes  a  leading  object. 

4.  Writing  carelessly,  and  omitting  to  revise,  cor- 
rect, and  copy. 

RULES    TO    AID    IN    FORMING    CORRECT   HABITS. 

1.  Take  time  for  preliminary  study  and  thought. 
Ply  diligently  the  lules  for  invention  and  disposition. 


tVHlTE   TO   SrEAK.  359 

2.  When  ready,  write  rapidly  and  as  continnously 
as  possible. 

3.  Let  your  wliole  sonl  enter  into  the  snbject,  and 
while  yon  aim  at  correctness,  leave  the  finishing  pro 
cess  to  the  period  of  review. 

4.  Write  as  nearly  as  possible  in  the  style  of  ex- 
temporaneous speaking.  Dr.  Skinner's  remarks  on 
this  point  are  excellent : 

In  its  ideal,  preacliing  is  extemporaneous  as  to  its  language; 
the  extemporaneous  sermon,  therefore,  abstracting  its  faults,  la 
the  model,  as  to  style  and  diction,  of  one  which  is  to  be  written; 
it  gives  command  in  the  verbal  constitiction  of  tlic  sermon.  The 
pen,  in  composition,  should  as  much  as  possible  do  the  very  of- 
fice of  the  tongue  in  its  unpremeditated  utterances.  It  should 
intend  the  words  it  writes,  not  for  the  eye  but  the  ear.  The 
preacher  should  imagine  the  assembly  he  is  to  address  present 
with  him  where  he  is  writing,  and  make  his  silent  sentences  and 
words  as  a  tongue  or  a  living  voice,  Avherewith  he  speaks  to  it. 
He  must  write  in  a  style  analogous,  not  to  a  miniature,  but  to 
the  bold  representations  of  scene-painting.  lie  has  lost  the  idea 
of  preaching  if  he  thinks  it  realizable  in  a  composition  suited  pe- 
culiarly to  the  press.  The  composition  of  a  sermon  should,  if 
possible,  be  made  perfect  in  its  kind;  but  its  kind  is  its  own,  and 
unchangeable.  The  style  of  the  sermon,  like  its  matter  and  its 
purpose,  is  individual  and  unique. 

When  it  was  once  said  in  compliment  to  a  sermon, 
''  It  would  read  well  in  print,"  a  judge  of  preaching 
replied,  "  Then  it  must  have  been  a  very  poor  ser- 
mon." Xevertheless,  when  readers  have  learned  to 
appreciate  directness  of  address,  and  to  imagine  them- 
selves under  the  sound  of  the  preacher's  voice,  sermons 
properly  written  will  read  well,  though  not  as  essays. 

5.  Writing,  as  a  means  of  pulpit  preparation,  like 
preaching  itself,  should  be  preceded  by  prayer,  and 
couducteil  under  the  direct  influence  and  aid  of  the 
Holy  Spirit.     Dr.  Skinner  again  says: 


360  EEVISIOIT. 

There  is  special  danger  of  being  iinspiritual  in  tins  part  of  the 
labor;  tlie  danger  of  tlie  undue  pursuit  Oi  ornament;  of  ambi- 
tious oratory ;  of  going  into  a  searcli  for  the  enticing  words  of 
man's  wisdom ;  of  depending  too  much  on  the  sermons  or  pkins 
of  others;  of  being  too  speculative  and  abstruse,  or,  on  the  oth- 
er hand,  vulgar  and  commonphice;  of  being  only  half  or  almost 
true;  in  a  word,  of  ignoring  the  Spirit's  part  in  preaching,  and, 
consequently,  of  abating  the  necessity  and  exercise  of  prayer.  In 
writing,  much  more  than  in  the  preliminary  labor,  and  than  ia 
extemporizing,  the  mind  busies  itself  about  the  externalities,  the 
outward  investments  of  the  matter.  The  expressicMi  of  a  written 
no  less  than  a  spoken  sermon  ought  to  be  spiritual,  but.  where 
it  is  the  chief  object  of  attention  there  is  special  danger  that  it 
will  not  be;  it  will  be  from  spirituality  in  the  writer  of  the  ser- 
mon if  the  structure  and  tissue  of  it  be  not  unspiritual,  in  wis- 
dom of  words,  rather  than  in  demonstration  of  the  Spirit  and  of 
power. 

6.  The  best  written  productions  should  be  carefully 
revised,  and,  if  possible,  copied  with  the  last  improve- 
ments. Second  or  repeated  writing  is  often  more 
advantageous  than  the  first.  Xo  one  becomes  fullj 
conscious  of  the  defects  of  liis  own  productions  until 
he  has  repeatedly  revised  and  reconstructed  them; 
and  it  should  be  received  as  a  maxim  that  it  is  far 
better  to  write  a  few  sermons  well,  indeed  as  per- 
fectly as  possible,  than  to  scribble  voluminously  and 
perfect  nothing. 

7.  In  the  second  and  subsequent  writing,  write 
plainly  in  a  large  and  bold  hand,  with  ample  spaces 
for  enlargement  in  future  revisions. 

8.  However  perfect]}''  a  sermon  may  have  been 
written,  always  revise  it  before  preaching,  and  en- 
deavor to  recall,  not  only  the  emotions  which  accom- 
panied the  original  con}position,  but,  if  possible,  to 
improve  it  both  in  .letter  and  in  spirit. 

9.  Never  let  the  rereading  of  a  fully  written  sermon 
be  the  last  act  preparatory  to  preaching  extempora- 


DR.    OLIN'S   CAUTIONS  3G1 

neonsly.  It  is  far  better  to  prepare  a  new  abstract, 
and  to  contemplate  the  sermon  in  its  plan,  not  in  its 
verlnage,  lest  the  written  words  become  an  embarrass- 
ment to  the  freedom  of  tlious^ht. 

In  the  repetition  of  sermons  every  effort  mnst  bo 
made  to  recover  the  original  interest  of  preparation, 
and,  if  possible,  increase  it.  Failing  to  succeed  in 
this,  it  is  far  better  to  throw  all  previous  preparations 
away  and  begin  anew.  Dr.  Olin  has  described,  with 
startling  emphasis,- both  the  danger  and  the  sin  of 
ministers  arising  from  neglect  of  this  principle : 

"When  tlieir  stock  of  sermons  or  plans  lias  accumulated,  so  far 
as  to  answer  current  demands  upon  it,  tliey  make  no  more,  and 
cease  to  be  students.  There  is  an  end  to  all  improvement,  and 
tliey  stagi^er  on  to  premature  mental  decrepitude  under  the  bur 
den  of  these  same  four  or  five  hundred  stale,  antiquated  sermons. 
In  not  a  few  instances  tlie  victims  of  tliis  stupendous  offense 
against  the  human  understanding,  and  the  claims  of  God  upon 
his  ministers,  reach  their  climacteric  at  thirty  years  of  age,  after 
which  they  neither  study  nor  think,  unless  we  are  to  dignify  as 
intellectual  efforts  the  half  hour  devoted  from  week  to  week  to 
conning  over  the  well-remembered,  venerable  manuscript.  Eveiy 
one  in  the  least  acquainted  with  the  powers  and  the  laws  of  the 
mind  is  able  to  comprehend  the  stupendous  folly  of  these  men. 
The  human  intellect  gains  expansion  and  vigor  and  acuteness 
by  activity.  It  must  tcork,  or  dwindle  and  starve.  It  must 
TiiixK — think  habitually,  earnestly,  consecutively — or  it  will 
ere  long  lose  its  power  of  thinking.  The  perusal  and  reperusal 
of  yellow  manuscripts  is  not  study.  The  recollection  and  repe- 
tition of  old  sermons  is  not  tldnhing.  The  mind  must  do  sorae- 
thii.g,  must  invent  sometliing  fresh,  must  work  and  wrestle  with 
now  1  roblems  and  deep  propositions,  in  order  to  give  hardness 
and  ligor  to  its  own  sinews.  The  hand  that  wields  the  hammer 
or  plies  the  graving  tool  constantly  gains  strength  and  skill;  but, 
suspended  in  a  sling,  it  will  not  be  long  in  forgetting  its  cunning. 
The  Hindoo  devotee,  who  has  been  stationary  ever  since  he 
learned  to  stand  on  one  foot,  has  also  lost  the  power  of  ]oco- 
aaotiou. 


362  DR.    OLIX'S   CAUTIONS. 

Our  objection  is  not  to  the  quality  of  the  old  sermons.  They 
may  be  very  good,  and  theoretically  very  well  adapted  to  the 
existing  wants  of  the  hearer.  It  is  possible  they  are  even  better 
than  the  preacher  may  now  be  able  to  produce.  All  this  may 
very  likely  be  true,  and  yet  they  may  be  useless  to  the  people 
and  discreditable  to  the  i)reacher ;  while  very  inferior  discourses, 
fresh  from  the  mint  of  the  soul,  and  blazing  with  the  fervoi's  of 
an  excited,  laboring  mind,  will  awaken  profound  emotion  in  the 
hearer's  as  well  as  tlie  preacher's  heart.  Old  sermons  are 
preached  with  good  etfect  by  men  who  are  still  in  the  habit  of 
making  new  ones,  and  who  keep  their  intellects  thoroughly 
awake  by  study  and  invention.  They  then  receive  a  new  en- 
dowment of  life  and  power,  a  new  assimilation  to  the  pious 
Sj)irit,  by  passing  through  such  an  intense  resuscitating  medium. 
AVithout  this  fresh,  vivifying  bai)tism  these  repetitions  are,  irre- 
sj)ective  of  their  intrinsic  quality,  the  stalest  and  most  unsavory 
of  human  performances.  They  remind  us  of  the  desiccated 
preparations  of  the  botanist,  which  are  quite  bereft  of  all  their 
fragrance  and  grace  and  charming  colors,  though  one  might  not 
be  prepared  to  deny  that  they  still  retain  a  measure  of  latent 
medicinal  virtue.  It  may  be  laid  down  as  a  first  principle,  that 
he  cannot  long  continue  a  useful,  nor  even  a  popular  preacher, 
who  has  ceased  to  be  a  student.  He  must  himself  gradually  lose 
all  relish  for  the  dry,  irksome  work  of  memory  and  repetition 
to  which  he  dooms  himself.  However  habit  or  temperament 
may  enal  le  him  to  preach  with  apparent  warmth  and  vivacity, 
his  announcements  of  truth  do,  in  fixct,  no  longer  bear  the  sanc- 
tion and  indorsement  of  his  own  deep,  living  convictions;  for 
neither  reason,  nor  conscience,  nor  faith  is  much  concerned  in 
the'  reproduction.  If  this  sort  of  Avork  is  distasteful  to  the 
preacher,  it  soon  becomes  loathsome  to  the  hearer,  with  whom 
all  such  (.exhibitions  pass  for  mere  routine  or  declamation,  No 
minister  can  maintain  a  respectable  position,  and  satisfy  the  wants 
of  an  intelligent  congregation,  who  is  not  a  diligent  student.  N  » 
matter  if  he  has  a  cart-load  of  prepared  sermons,  and  they  us 
good  as  ever  Paul  preached;  lie  must  bring  out  "things  new"  as 
well  as  old  if  he  would  make  his  ministrations  either  profitable 
or  accei)table  to  the  people.  At  least  half  of  the  sermons  called 
for  by  the  exigencies  of  ministerial  labor  should  be  produced  by 
current  efforts.  To  say  nijthing  of  doing  good  to  others,  the 
study  and  preparation  of  one  sermon  a  week  is  no  more  than  ia 


THE    rilOrER    USE    OF    ILANS.  303 

reqmsite  for  the  best  nurture  of  mental  and  moral  life.  The 
greatest  boon  tliat  could  befall  many  preachers  would  be  the 
conflnjiration  of  their  old  store  of  manuscripts.  Anything  that 
should  induce  or  compel  them  to  return  to  studious  habits  were 
better  than  the  mental  inactivity  whicli  dooms  so  many  good 
men  to  actual  inefficiency  and  superatmuation,  at  a  time  of  life 
'when  experience  and  hoarded  wisdom  should  qualify  them  for 
the  most  extended  usefulness,  and  the  most  salutary,  effective 
popularity. 


THE    PEOPEK    USE    OF    PLAXS. 

So  miicli  lias  been  said  in  tliis  and  otlier  chapters 
on  the  preparation  of  j)lans  of  sermons,  that  the  ques- 
tion of  their  specific  use  deserves  now  to  be  consid- 
ered. Are  they  to  be  taken  into  the  pulpit  as  mnemon- 
ic guides  ?  As  a  general  rule  this  question  is  to  be 
answered  emphatically  in  the  negative.  The  plan 
as  recommended  in  this  work  is  designed  to  aid  the 
mind  in  the  mastery  and  grasp  of  the  subject.  For 
that  purpose  nothing  is  more  serviceable  than  the  act 
of  writing,  perfecting,  and  committing  a  well-digested 
plan.  In  this  task  ideas  are  the  desideratum;  not 
words,  except  as  brief  signs  of  ideas. 

Careful  practice  in  this  matter  will  give  a  preacher 
great  facility  in  the  kind  of  preparation  so  much  need- 
ed for  independent  public  speaking.  It  will  enable 
him  to  hold  his  subject  and  all  its  details  in  a  clear, 
mental  perspective,  and  to  be  perfectly  independent 
of  what  Bautain  calls  those  "  wretched  notes,"  a  very 
look  at  which  sometimes  chills  the  current  of  the 
warmest  eloquence.  It  is  bettei-,  then,  to  begin  right 
by  forming  tlie  habit  of  perfectly  memorizing  the 
plan  and  relying  upon  memory.  The  memory  loves 
to  be  trusted,  and  gains  strength  in  proportion  to  the 
confidence  reposed  in  it.  The  use  of  a  written  plan 
in  the  pulpit  invariably  indicates  imperfect  prepara- 


3G4:  PKEPARATxOX   TO   READ. 

tion  or  tiiiiiditj.  There  may  be  cases  in  wliicli  foi 
eitlier  cause  it  should  be  allowed  exceptionally.  Nev- 
ertheless, the  aim  of  the  preacher  should  be  to  attain 
Ihe  highest  excellence  with  the  fewest  possible  em- 
barrassments. If  any  can  succeed  best  in  marshaling 
their  thoughts  without  employing  the  pen  at  all,  let 
them  lay  it  aside  till  after  preaching,  when  it  is  well 
to  make  a  record  of  what  has  been  thought  and  said 
in  the  pulpit.  Plans  and  written  sermons,  therefore, 
should  become  mnemonics  for  future  pre23aration, 
rather  than  for  pulpit  delivery. 

SPECIAL   PREPARATIOX    FOK    READIXG    OR    RECITIXG. 

So  far  as  the  suggestions  of  this  chapter  relate  par- 
ticularly to  preparation  for  extemporaneous  preach- 
ing, it  is  believed  that  they  equally  provide  for  the 
other  styles  of  delivery.  Where  either  reading  or 
reciting  is  to  be  practiced,  there  exists  a  necessity  for 
writing  in  full  which  is  not  known  in  the  other  case. 
Time  must  consequently  be  taken  to  put  every  word 
in  its  proper  place,  and  to  make  the  diction  as  perfect 
as  possible.  In  the  case  of  reading  many  have  sup- 
posed that  this  was  all  the  preparation  needed,  read 
ing  being  a  very  ordinary  accomplishment.  Where 
this  view  is  entertained  it  is  usually  performed  in  a 
very  ordinary  manner. 

Whoever  adopts  reading  as  a  mode  of  delivery 
should  feel  bound  to  make  special  elocutionary  prep- 
aration to  perform  it  well,  to  read  as  freely  and  effect 
ively  as  possible. 

It  is  said  that  the  pious  Mr.  Simeon  of  Cambridge 
"  spent  more  time  toward  the  close  of  his  life  in  pre- 
paring to  read  his  sermous  with  effect  than  most  men 
bestow  on  the  preparation  of  the  sermon  itself."  In 
this  respect  he  did  equal  honor  to  himself  and  his 


rU EPAKATION   TO   READ.  3G5 

aiicUcnccs,  and  indicated  to  all  readers  of  sermons 
their  obvious  duty.  Whitefield,  also,  as  a  reciter  of 
sermons,  is  known  to  liave  made  laborious  prepara- 
tion to  secure  an  impressive  delivery,  and  tlms  to 
have  become  an  authoritative  example  for  all  who 
follow  him  in  that  style  of  preaching.  In  both  these 
styles  of  delivery  the  elocutionary  preparation  must 
be  special.  In  extemporaneous  address  it  can  only 
be  general. 

In  every  case  a  deep  spiritual  preparation  is  of  in- 
dispensable importance  as  a  means  of  surcharging  the 
heart  with  emotion,  and  the  mind  and  the  tongue 
with  power.  Continuous  meditation,  affecting  views 
of  truth,  and  much  prayer  for  the  influence  of  the 
Holy  Spirit,  are  the  true  elements  of  this  crowning 
grace  of  a  full  preparation  to  dispense  the  word  of 
life. 


3GG      PECULIAR  rOSITIOX  OF  A  YOUXG  FASTOR. 


CHAPTER    XVL 

PREACHING    AS    A  PASTOPvAL    DUTY 

The  pastorate,  in  a  historic  point  of  view,  may  be 
regarded  as  the  ultimate  position  of  the  minister. 
If  he  were  alone  as  a  promulgator  of  the  Gospel 
he  would  need  to  go  forth  and  preach  wherever  he 
could  find  hearers,  and  it  would  only  be  when  he 
had  planted  a  Church  or  Churches  that  he  could  in 
any  proper  sense  become  a  pastor.  But  in  Chris- 
tian countries  the  case  is  reversed,  and  young  minis- 
ters are  often,  if  not  usually,  employed  as  pastors  oi 
assistant  pastors  from  the  first.  They  consequently 
need  to  have  in  advance  some  just  idea  of  pastoral 
duty  and  responsibility. 

PECULIAR    POSITIOX    OF    A    YOUXG    PASTOR. 

The  position  of  a  young  minister,  entering  as  a 
stranger  upon  the  duties  of  a  preacher  and  pastor 
in  any  charge,  is  necessarily  delicate,  if  not  embar- 
rassing. He  will  consequently  have  need  of  great 
circumspection  with  reference  to'  himself,  and  of 
anxious  solicitude  in  behalf  of  the  flock  to  whom  he 
is  sent  to  minister.  . 

Without  entering  upon  details,  a  few  suggestions 
will  be  made  as  to  his  mode  of  procedure.  His  first 
Bermons  must  of  necessity  be  more  or  less  general 
in  their  character.  The  question  as  to  whether  he 
should  preach  a  sermon  specially  introductory  to  his 
intended  labors  must  be  decided  by  his  best  judg- 
ment of  the  circumstances.     As  a  general  rule  noth 


OBJECTS   OF   THP]   PASTOR.  3G7 

:ng  can  be  more  appropriate,  for  tlie  reason  that  the 
people  are  expecting  and  are  entitled  to  hear  at  an 
early  day  a  minister's  views  respecting  the  import- 
ance and  natnre  of  his  work,  and  that  it  is  often 
bettor  to  dechire  his  views  on  such  topics  in  advance 
of  acquaintance  with  local  circumstances.  Never- 
theless, it  may  sometimes  be  best  to  waive  the  for- 
mality of  an  introductory  sermon,  and  to  proceed  as 
if  it  were  unnecessary.  Following  either  course,  he 
must  at  the  earliest  moment  acquaint  himself  with 
the  moral  and  spiritual  condition  of  his  people,  and 
address  himself  skillfully  to  its  improvement.  It  is 
well  to  draw  attention  as  soon  as  practicable  to  those 
duties  which  are  of  obvious  necessity  for  the  general 
good,  such  as  that  of  attendance  on  the  means  of 
grace  and  of  exertions  in  behalf  of  Sabbath-schools ; 
but  it  is  better  to  defer  radical  chano-es  till  influence 
and  authority  are  acquired.  It  should  be  a  rule  with 
young  pastors  to  make  few  or  no  changes  in  the  estab- 
lished order  of  things  for  the  mere  sake  of  change ; 
but  if  changes  are  absolutely  necessary,  let  them  be 
made  with  discretion.  In  all  cases  censoriousness 
upon  predecessors  should  be  scrupulously  avoided. 

When  the  preacher  has  entered  properly  upon  his 
work  two  great  objects  rise  up  before  him:  the 
edification  of  the  Church  and  the  conversion  of  the 
nn regenerate.  For  these  objects  he  should  at  the  ear- 
liest moment  make  intelligent  and  far-seeing  plans. 

§  1.  The  Edification  of  the  Church. 

I.  The  edification  of  the  Church  involves  that  of 
the  individual  believer,  and  of  the  Church  as  a  whole 
The  great  element  of  power  here  is  the  word  of  God 
It  must  be  presented  to  the  people  historically,  doc 
trinally,  specially,  and  consecutively.     In  all  these 


3G8  THE    EDIFICATION   OF   THE   CHURCH. 

respects  it  has  exliaustless  variety  and  peculiar  instruct 
isiements  of  i^^Guess.  It  Lccomes  the  preacher  to  enter 
power.  experimentallv  into  its  deepest  meaning,  and 
to  set  himself  with  active  zeal  to  bring  forth  things 
new  and  old  for  the  insti'uction,  the  encouragement, 
and  the  godly  admonition  of  every  class  of  Chris- 
tians in  their  various  phases  and  stages  of  experience. 
This  important  work  can  never  be  so  well  done  as 
in  its  appropriate  connection  with  the  demands  which 
God  makes  upon  his  Church  to  be  the  light  of  the 
world. 

Great  evils  follow  in  the  train  of  those  views  of 
the  Christian  life  which  countenance  the  j)nrsuit  of 
ease  and  enjoyment,  instead  of  active  and  aggressive 
plans  for  the  diffusion  of  truth  and  the  overthrow  of 
error.  It  therefore  becomes  all  pastors  of  Christ  to 
be  leaders  of  his  sacramental  host,  and  to  infuse  into 
the  breast  of  every  member,  both  by  precept  and 
example,  a  holy  enthusiasm  to  do  God's  work  at 
home  and  abroad. 

When  a  minister  becomes  fully  aroused  to  his  sub- 
lime responsibilities  as  the  leader  and  guide  of  God's 
chosen  people,  themes  rush  upon  his  mind  with  a 
newness  and  force  of  which  he  before  but  faintly 
conceived.  Instead  of  being  straitened  for  subjects 
and  the  material  of  preaching  he  finds  his  heart  "  full 
of  matter,"  and  burning  with  desire  to  deliver  tJie 
glorious  messages  of  salvation.  In  this  frame  of  mind 
pastoral  visitation  becomes  to  him  an  agency  of  good 
only  second  to  that  of  the  pulpit  itself.  Like  the 
holy  apostles,  he  will  not  only  preach  Jesus  Christ  in 
the  temple,  but  in  every  house ;  and  in  his  daily  inter- 
course with  the  people  of  his  charge  will  learn  their 
Bpeclal  wants,  and  the  means  of  providing  for  them 
with  directness  and  certainty 


MODES   OF   EFFORT.  3G9 

Pastoral  visitation  is  as  direct  a  necessity  to  the 
preacher  as  to  the  people  themselves.  Without  it  he 
not  only  hicks  the  spiritual  benefits  flowing  from  the 
faithful  discharge  of  duty,  but  he  must  ever  select 
liis  subjects  at  a  disadvantage,  and  treat  them  with  a 
vagueness,  at  least  an  uncertainty,  as  to  their  special 
adaptation  by  no  means  friendly  to  the  efficiency  of 
his  ministrations. 

Let  it  not  be  objected  that  an  itinerant  ministry  is 
unfavorable  to  pastoral  acquaintance,  and 

~,  Invalid  excuse. 

that  consequently  it  affords  but  little 
encouragement  to  this  class  of  duties.  The  man  who 
will  not  in  two  years,  or  even  in  one,  gain  an  ade- 
quate, not  to  say  perfect  acquaintance  with  his  flock 
never  will.  Promptness  and  diligence  in  pastoral 
visitations  will  accomplish  more  in  a  short  time 
than  the  opposite  qualities  in  the  longest  period,  and 
these  are  the  qualities  essential  to  success  during  any 
term  of  ministerial  service.  They  should  be  brought 
into  requisition  from  the  beginning,  and  they  will 
80on  make  the  minister  at  home  in  all  the  homes  of 
Lis  congregation. 

§  2.  The  Conversion  of  Souls. 

But  at  no  period  of  his  pastoral  service  should  the 
pastor  be  indifferent  to  the  conversion  of  the  unre- 
generate.  In  order  to  this  there  must  be  great 
faithfulness  in  declaring  the  whole  counsel  of  God, 
leproving  men  of  sin,  righteousness,  and  judgment 
to  come;  also  pointing  out  clearly  and  forcibly  the 
one  true  and  only  mode  of  salvation.  In  laboring 
for  this  object,  moreover,  it  is  important  to  study  the 
characters  of  different  classes  of  persons,  ranging  from 
those  who  are  almost  persuaded  to  be  Christians  to 
the  opponents  of  the  Gospel.     Efforts  made  in  behalf 

24: 


370  ENEKGY  OF   PUEPOSE. 

of  tliese  several  classes  should  be  discriminating  both 
as  to  character  and  occasion.  It  may  be  adopted  as 
a  rule  to  labor  specially  for  the  most  hopeful,  but 
at  the  same  time  to  neglect  none.  The  minister 
should  labor  against  hoj)e,  trusting  in  the  power  of 
the  divine  word  and  the  promises  of  God.  Preach- 
ing designed  to  benefit  the  unawakened,  or  partially 
awakened,  must  be  accompanied  with  personal  visits 
and  private  appeals.  Direct  interviews  with  indi- 
viduals of  this  character  often  furnish  the  most  hope- 
ful opportunities  for  leading  them  directly  to  the 
Saviour;  and  it  is  by  diligent  efforts  to  answer  the 
questions,  to  remove  the  difficulties,  and  enconrage 
the  hopes  of  those  not  yet  born  into  the  kingdom  of 
God  that  the  minister  becomes  more  and  more 
thoroughly  furnished  and  specially  qualified  for  his 
public  duties  as  a  preacher. 

In  order  to  success  in  either  branch  of  his  labors, 
Mental  and  ^^^^  prcachcr  must  maintain  in  himself 
spiritual  growth.  ^  coustaut  mcutal  and  spiritual  growth 
at  every  period  of  his  ministry.  In  his  second  and 
subsequent  appointments  as  a  pastor  he  must  not  be 
content  with  the  mere  routine  of  the  first,  but  seek 
to  improve  upon  that  with  enlightened  and  studious 
discretion.  To  make  each  year  an  improvement  on 
the  last  should  be  his  constant  motto  and  endeavor. 
With  increasing  experience  and  zealous  efibrt  noth- 
ing is  more  practicable.  In  a  settled  pastorate  this 
is  absolutely  essential  to  success;  and  in  the  itiner- 
ancy it  is  no  less  desirable,  although  a  failure  may 
be  less  obvious.  It  is  precisely  at  this  point  that 
one  of  the  most  serious  objections  is  made  against 
the  system  of  itinerancy.  It  is  urged  that  its  tend- 
ency is  to  induce  mediocrity  of  ministerial  develop- 
ment, a  satisfaction  on  the  part  of  the  minister  him- 


EXALTED   AIMS.  371 

self,  wlicu  lie  lias  prepared  a  number  of  sermons 
sufficient  to  eke  out  two  successive  years,  which 
causes  him  to  abandon  further  habits  of  diligent  study 
and  laborious  preparation.  This  cannot  be  admitted 
as  a  legitimate  tendency  of  the  system,  although  it 
may  be  true  that  many  individuals  under  the  system 
have  fallen  into  indolent  habits,  as  is  doubtless  the 
case  under  other  systems.  Of  course  any  man  who 
adopts  such  views  and  practice  must  soon  become 
dwarfed  in  mind  and  feeble  in  influence.  It  is  there- 
fore of  unspeakable  importance  for  a  young  minister 
to  set  himself  resolutely  against  every  tendency  and 
temptation  to  relax  his  efforts  with  his  advancing 
experience  in  preaching.  If  itinerant  ministers  have 
special  temptations  to  fall  into  a  routine  of  Avoid 
pulpit  labors,  which,  however  new  to  strange 
people,  must  become  monotonous  to  themselves,  let 
them  set  a  double  guard  against  any  influence,  how- 
ever insidious,  that  might  lead  them  to  a  loss  of  power 
or  vitality  in  their  pastoral  ministrations.  On  the 
other  hand,  let  them  be  diligent  to  seize  upon  the 
advantages  which  enlarged  observation  and  a  wider 
acquaintance  with  men  and  society  may  enable  them 
to  derive  from  systematic  changes  as  an  auxiliary  to 
ever-growing  powder  in  the  pulpit. 

That  such  a  result  may  be  attained  by  an  active 
mind  and  an  energetic  purpose  is  certain,  cuerisiithe 
But  in  order  to  it  high  ground  must  be  °°*'i«^'^°^* 
taken  and  maintained  from  the  first.  The  preacher 
must  never  content  himself  with  the  present  interest 
and  satisfaction  of  his  audience,  but  must  aim  by 
study  and  labor  to  cultivate  an  ever-growing  interest 
in  his  duties.  He  must  lift  his  people  above  the 
idea  of  going  to  church  because  it  is  a  duty;  he 
must  create  an  attraction  for  them  so  that  they  will 


372  PROMPTINGS   OF   THE   PASTORATE. 

hunger  and  thirst  for  tlie  word  as  for  their  daily 
food.  Under  the  steady  and  powerful  influence  of 
a  ministry  that  rises  to  this  grand  ideal,  the  rage  for 
novelty  and  extravagance  passes  away  like  the  dew 
of  the  morning  before  the  rising  sun. 

Such  a  ministry  will  neither  have  occasion  nor  tol- 
erance for  self-repetition  and  spiritless  efforts,  but  will 
2;o  on  from  strength  to  strength,  finding  favor  both 
with  God  and  man.  Let  the  minister's  time  be 
redeemed  with  conscientious  care.  Let  his  pastoral 
visits  be  made  with  fidelity.  Let  his  entire  work  be 
planned  with  a  just  conception  of  its  magnitude  and 
its  bearings.  Let  the  membership  of  his  Church  be 
enlisted  in  a  co-operative  system  of  evangelical  labor 
of  which  he  is  the  active  and  controlling  center.  In 
short,  let  him  make  full  proof  of  his  ministry  as  an 
overseer  of  the  flock,  and  his  inspiration  as  a  preacher 
will  rise  with  the  growing  interest,  and  ever  multi- 
plying claims  of  the  work  in  which  he  is  engaged. 
Themes  of  discourse  and  illustrations  of  truth  and 
duty,  instead  of  having  to  be  laboriously  sought,  will 
come  unbidden  to  his  aid,  bringing  with  them  all  the 
merit  of  present  adaptation.  Indeed,  more  than  any 
other  condition  of  ministerial  life,  a  faithful  pastorate 
tends  to  convert  the  labor  of  preaching  into  a  solid 
joy,  and  to  make  it  a  coveted  means  of  glorious 
results. 


MISSIONARY  LABOR.  373 


CHAPTER  XVII. 

PREACHING    AS    A    MISSIONARY    DUTY. 

PECULIARITIES    OF    MISSIONARY    LABOR. 

The  position  of  a  Christian  missionary  lias  these 
peculiarities  as  compared  with  that  of  a  pastor : 

1.  He  has  no  church  to  receive  him. 

2.  Often  no  congregation  to  hear  him. 

3.  No  people  to  sympathize  with  him. 

He  has  uniformly  to  encounter  the  natural  opposi- 
tion of  the  human  heart  to  truth ;  and  usually  the 
accumulated  obstacles  of  ignorance,  prejudice,  and 
vicious  customs. 

Sometimes  systematic  and  organized  heathenism 
or  infidelity  confront  him,  intrenched  behind  the 
institutions  of  ages. 

The  great  work  of  the  foreign  missionary  muc«t  be 
directed, 

1.  To  arouse  attention. 

2.  To  affect  the  heart. 

3.  To  overcome  error  and  superstition  ;  and, 

4.  To  spread  the  truth  of  God. 

This  is  a  work  of  extreme  difficulty,  not  only  owing 
to  the  circumstances  of  the  people,  but  also  to  the 
embarrassments  of  the  missionary  as  a  foreigner  but 
/rnperfectly  speaking  their  language.  Moreover,  he 
can  have  but  brief  access  to  the  subjects  of  his  labors, 
and  usually  in  very  unfavorable  circumstances.  They 
have  no  Sabbath ;  he  cannot  visit  them  at  their  homes, 
and  must  consequently  address  them  in  highways,  ia 
market-places,  and  at  heathen  festivals. 


37^  DOMESTIC   MISSIONS. 

It  would  be  interesting  and  appropriate,  did  spaco 
allow,  to  present  the  peculiarities  of  missionary  labor 
in  Africa,  in  India,  in  China,  and  other  countries. 
But  it  can  only  be  remarked  in  passing,  that  curiosity 
is  the  great  principle  upon  which  the  missionary  is 
compelled  to  seize  as  a  means  of  arousing  and  guid- 
ing attention  to  religious  truth. 

The  object  of  this  chapter  is  to  point  out  the  nature 
of  mission  work  in  Christian  lands. 

The  field  of  domestic  missions  in  the  United  States 
extends  from  the  moral  deserts  of  our  large  cities  to 
the  sparsely-settled  districts  of  the  remotest  frontier. 
Domestic  mis-  ^  dcscrved  promineucc  has  been  given  of 
sion  fleida.  ^^^q  jesiYs,  to  city  missious,  and  to  evangel- 
ical labors  in  behalf  of  those  degraded  classes  usually 
found  in  all  great  centers  of  population. 

With  these  may  be  classed  missions  to  seamen  in 
domestic  and  foreign  ports,  and  also  the  duties  of 
chaplains  to  soldiers  and  prisoners  and  freedmen. 
The  rush  of  population  to  the  gold  mines  of  California, 
Colorado,  ISTevada,  and  other  territories  has  made  nec- 
essary special  efforts  in  behalf  of  the  motley  commu- 
nities usually  gathered  together  at  the  localities  of 
profitable  or  hopeful  mining. 

Faithful  ministers  sent  into  such  fields  of  labor  soon 
learn  the  necessity  of  special  endeavors  to  adapt  them- 
selves to  successfully  preach  the  Gospel  to  classes  of 
men  whom  they  have  not  been  accustomed  to  see 
within  the  walls  of  churches. 

§  1.  Pastors  should  be  Practical  Missionaries. 

As  a  rule  it  may  be  affirmed  that  all  pastors  should 
interest  themselves  in  practical  missionary  work,  as 
well  as  in  supporting  the  various  missions  referred  to. 
There  are  few  who  desire  to  sow  beside  all  waters 


OUT-DOOR  PREACHING.  375 

wlio  will  not  tliemselvcs  have  occasional  opportuni- 
ties to  preach  to  the  very  classes  of  persons  referred 
to  either  in  connection  with  their  own  charges  or 
during  their  travels.  If  diligent  to  visit  prisons  and 
hospitals,  and  to  proclaim  Christ  in  neglected  neigh- 
borhoods and  haunts  of  dissipation,  they  will  find 
occasions  for  the  most  zealous  and  well-directed  mis- 
sionary efforts.  Sometimes  such  occasions  may  be 
met  with  at  hotels,  or  on  steamboats  when  traveling, 
and  with  some  regularity  at  camp-meetings;  while 
in  the  streets  and  market-places  of  cities  it  is  often 
practicable  to  present  the  Gospel  to  those  who  would 
never  come  to  hear  it  in  churches. 

How  far  it  may  be  best  for  the  pastors  of  churches 
in  cities  to  participate  in  street-preaching,  is  a  ques- 
tion that  cannot  be  satisfactorily  decided  apart  from 
the  peculiar  circumstances  in  which  they  may  be 
placed.  But  on  the  general  question  of  the  propriety 
of  out-door  preaching'  there  seems  hardly  room  for 
two  opinions. 

In  favor  of  preaching  to  multitudes  wherever  they 
can  be  gathered  we  have  the  direct  example  of  Christ 
and  the  apostles.  Such  authority  ought  to  silence  all 
doubt  upon  the  subject.  But  if  any  one  should  query 
whether  out-door  preaching  is  called  for  in  modern 
times,  let  him  consult  the  annals  of  the  Wesleyan 
Reformation.  Let  him  follow  "Whitefield,  John  and 
Charles  Wesley,  I^  elson,  Pawson,  Bradburn,  Asbury, 
Lee,  and  other  successful  preachers  of  early  Method- 
ism in  England  and  America  in  their  out-door  labors 
for  the  furtherance  of  the  Gospel,  and  his  doubts  will 
vanish.  Nor  will  it  be  difficult  to  find,  even  down  to 
the  present  day,  convincing  examples,  though  of  a 
less  prominent  character. 


376  q^talifications. 

§  2.  Qualifications  Essential  to  Success. 

Suffice  it  here  to  say,  that  whoever  would  succeed 
ill  out-door  preaching,  and  in  that  class  of  missionar;y 
efforts  to  which  every  minister  is  liable  to  be  more  or 
less  frequently  called,  will  need  to  cultivate  great 
readiness  and  boldness  of  speech.  He  will  need  to 
understand  human  nature  thoroughly,  and  to  pos- 
sess himself  calmly  in  the  most  exciting  circum- 
stances. He  should  never  forget  that  to  win  souls, 
rather  than  control  mobs,  is  the  proper  object  of  hia 
ambition. 

To  this  end  he  must  present  truth  in  its  most  at- 
tractive and  striking  forms.  He  must  acquire  great 
skill  in  portraying  character,  so  as  to  let  every  man 
see  himself  plainly  in  the  Gospel  glass. 

Many  of  the  hints  heretofore  given  on  preaching  to 
children  are  available  for  the  purpose  now  under  con- 
sideration, although  care  must  be  taken  to  avoid  the 
remotest  intimation  that  the  intelligence  of  a  crowd 
is  underrated. 

Anecdote,  promptness  of  retort,  frequent  varia- 
tions of  the  form  of  address,  multiplied  illustrations, 
and  all  other  lawful  devices  of  the  public  speaker 
will  need  to  be  at  the  ready  command  of  him  who 
would  fully  succeed  in  this  class  of  efforts.  But  no 
one  should  be  discouraged  by  partial  failure  at  first. 
Practice  is  as  necessary  in  this  kind  of  preaching 
as  in  any  other  in  order  to  attain  the  maximum  of 
power. 

Nevertheless,  he  who  would  by  all  means  save 
sinners  will  hold  himself  in  readiness  to  do  good 
even  in  a  small  degree  and  with  occasional  opportu- 
nities. 

Whatever  may  be  said  of  other  good  qualities  of 


EXAMPLE    OF   THE    MASTER.  oil 

tliis  species  of  address,  there  is  but  little  doubt  tliat 
in  genuine  religious  faithfulness  lies  the  ultimate 
secret  of  success.  This  in  its  active  glow  with  the 
divine  blessing  will  render  even  feeble  talents  effect- 
ive for  great  good,  and  if  coupled  with  high  orator- 
ical power  may  exert  an  influence  almost  unbounded. 
But  entirely  apart  from  the  question  of  irregular 
services,  the  maintenance  of  a  genuine  and  practical 
missionary  spirit  is  essential  to  the  highest  success 
of  a  minister  of  Christ.  This  spirit,  whatever  may 
be  his  sphere  of  labor,  will  lift  him  above  the  level 
of  professional  routine,  and  increase  his  moral  power 
to  a  degree  he  could  never  reach  without  it.  Under 
its  influence  hardships  will  be  endured,  difficulties 
surmounted,  and  no  efibrts  will  be  counted  too  great 
for  the  saving  of  souls.  Christ's  earthly  life  was 
eminently  one  of  missionary  toil  and  sacrifice,  and 
in  this  characteristic  he  is  to  be  imitated  by  all  his 
true  disciples,  but  especially  by  the  embassadors  of 
his  truth. '  Indeed,  the  great  desideratum  of  the 
Church,  as  well  in  Christian  as  in  pagan  lands,  is  a 
ministry  imbued  with  the  Spirit  of  Christ  as  exem- 
plified in  his  mission  to  seek  and  to  save  them  that 
were  lost.  Its  necessity  is  implied  in  the  tenor  of 
the  great  commission,  and  all  professed  ministers  of 
Jesus  who  find  themselves  disposed  to  labor  under 
any  narrower  commission  than  that  originally  given 
to  the  apostles  may  well  take  heed  lest  they  incur 
tilt  woe  of  "  them  that  are  at  ease  in  Zion." 


378  PKOPRIETIES. 


CHAPTER  XVIIL 

THE  PROPRIETIES  AND  VICES  OF  THE  PULPIT. 

§  1.  Proprieties. 

There  is  no  cliaracter  among  men  to  whom  an 
acute  sense  of  propriety  is  more  necessary  than  to 
the  minister  of  the  GospeL  He  needs  its  guidance 
in  all  his  intercourse  with  society,  and  especially  in 
the  performance  of  his  public  duties.  He  is  then 
exposed  to  the  gaze  of  the  multitude,  where  an  im- 
proper word  or  action  makes  him  the  subject  of 
remark,  if  not  of  censure. 

It  is  highly  important,  therefore,  that  ministers, 
from  their  earliest  appearance  before  congregations, 
should  reflect  upon  the  essential  proprieties  of  de- 
meanor in  the  church  of  God  and  in  the  sacred  desk. 

It  is  possible  by  a  haughty  or  a  careless  manner, 
even  in  entering  the  church,  to  disgust  an  audience. 
On  the  other  hand,  by  a  manner  true  to  the  dignity 
and  meekness  of  the  holy  ofiice  it  is  equally  possible 
to  impress  a  congregation  favorably  for  the  reception 
of  the  truth. 

Two  examples  will  illustrate  this  position.  It  ia 
related  of  the  eloquent  and  devoted  Spencer,  of  Liv- 
ei*pool,  that  on  one  occasion  when  about  to  ascend 
the  steps  of  his  pulpit  he  so  far  forgot  himself  as  tu 
spring  up  two  or-  three  steps  at  a  single  bound. 
This  circumstance  naturally  excited  remark  and  cen 
sure  among  his  people,  and  was  a  cause  of  bitter 
humiliation  and  regret  to  himself 

After  the  death  of  M'Cheyne,  of  Scotland,  there 


CLERICAL   DEMEANOR.  379 

wa^  found  upon  his  desk  an  unopened  note  from  one 
who  liad  licard  Lis  last  sermon  to  this  effect :  "  Par 
don  a  stranger  for  addressing  to  you  a  few  lines. 
I  heard   you  preach   last   Sabbath  evening,  and   it 
pleased  God  to  bless  that  sermon  to  my  soul.     It  wa3 
not  so  much  what  you  said  as  your  manner  of  speak 
ing  it  that  struck  me.     I  saw  in  you  a  beauty  of 
holiness  I  never  saw  before." 

PKOPEIETIES   INVOLVED   IN   A    MINISTER'S    PERSONAL 
DEMEANOR. 

A  minister's  walk  and  appearance  in  entering  the 
house  of  God  should  be  equally  removed  from  awk- 
wardness and  from  artificial  airs.  His  demeanor 
from  first  to  last  should  be  characterized  by  thought- 
ful solemnity,  and  yet  by  ease  and  self-possession. 
It  is  said  to  be  the  custom  of  ministers  in  Holland 
to  manifest  a  reverence  for  the  pulpit  by  pausing  at 
its  lowest  step  in  silent  prayer. 

This  may  be  very  well,  but  it  seems  less  appropri- 
ate to  all  the  circumstances  of  the  place  and  the  serv- 
ice than  the  custom  of  kneeling  after  entering  the 
pulpit,  not  toward  the  audience,  but  modestly  toward 
the  wall,  as  before  the  Invisible,  to  invoke  divine  aid 
in  every  act  and  word  belonging  to  that  sacred  place. 

To  enter  the  pulpit  with  apparent  unconcern,  and 
to  sit  down  and  gaze  about  upon  an  audience,  beto- 
kens a  lack  of  that  devotional  feeling  which  ought  to 
be  felt  by  the  minister,  and  through  his  example 
communicated  to  the  assembly. 

Any  act  out  of  harmony  with  such  a  frame  of 
mind,  whether  of  ostentation  or  of  inadvertence, 
whether  relating  to  himself  or  others,  will  mar  the 
propriety  of  an  occasion  of  worship. 

Adjustments  of  the  clothing  or  of  the  hair,  manip- 


380  CLEP.ICAL   HABITS. 

ulation  of  one's  handkercliief  or  watch-key,  or 
any  otlier  act  that  might  divert  attention  from 
higher  and  appropriate  objects,  should  be  carefully 
avoided. 

The  minister  should  never  seem  to  recognize  that 
The  preacher  hc  is  obscrvcd  by  tlic  audienco,  but  should 
worshiper.  procccd,  like  any  other  worshiper,  to  par- 
ticipate in  the  solemnities  of  the  occasion.  He  should 
habitually  commence  with  promptness.  He  should 
read  his  hymns  in  a  clear  and  audible  voice,  and,  it 
possible,  join  in  singing  the  praises  of  God.  In  offer- 
ing prayer  he  should  kneel  before  his  Maker,  and 
with  closed  eyes  and  devout  supplication  should  lead 
his  congregation  to  the  very  throne  of  the  heavenly 
grace.  He  should  handle  the  books  with  quiet  rev- 
erence, and  not  toss  them  about  or  beat  them  like 
dead  matter.  He  should  regard  the  Holy  Bible  as 
containing:  the  livino;  oracles  of  God,  and  should 
treat  it  with  the  respect  due  its  author.  He  should 
not  lay  it  aside  to  make  room  for  his  notes ;  he 
should  not  close  it  on  taking  his  text,  as  if  inde- 
pendent of  its  aid ;  but  with  the  open  book  before 
him,  as  the  guide  and  source  of  his  teachings,  he 
should  acknowledge  it  to  be  his  highest  aim  to 
declare  the  words  which  God  has  spoken.  And 
liaving  appropriately  discharged  the  duties  of  the 
pulpit,  he  should  maintain  a  walk  and  conversation 
so  harmonious  with  them  as  never  to  excite  the  ob- 
servation of  incongruity  or  insincerity.  It  is  inde- 
scribably painful  to  the  pious  to  witness  levity  and 
indiscretion  on  the  part  of  those  to  whom  they  are 
accustomed  to  look  for  the  bread  of  life. 

Avoid    levity.         »       j 

And  yet  how  often  are  they  forced  to 
wish  that  they  only  saw  and  heard  tlieir  ministers  in 
the  pulpit !     A  single  light  or  incautious  expression 


AUXILIARY  SERVICES.  381 

fiometimes  neutralizes  the  entire  effect  of  a  serraon. 
"But  to  such  expressions  some  ministers  are  particu- 
larly prone,  following  the  excitement  of  preaching. 
The  surest  if  not  the  only  remedy  against  evils  of 
this  kind  is  found  in  the  admonition  of  the  Saviour 
to  his  disciples :  "  "Watch  and  pray,  lest  ye  enter  into 
temptation." 

THE    AUXILIARY    SERVICES    OF    THE   PULPIT. 

If  preaching  and  hearing  be  regarded  as  the  lead- 
ing and  central  object  of  religious  assemblies  on  the 
Sabbath,  the  other  services  of  the  sanctuary  should 
be  regarded  as  auxiliary  to  that  object.  Hence  in 
selecting  the  hymns  and  Scripture  lessons,  as  well 
as  in  offering  prayer,  regard  should  be  had  to  an 
essential  unity  of  design  with  the  sermon  itself,  so 
as,  if  possible,  to  make  a  definite  and  powerful  im- 
pression, not  weakened  by  a  contrariety  of  subjects. 

Every  minister  should  seek  to  qualify  himself  to 
read  the  Scriptures  with  great  impressiveness,  and 
with  a  truthful  indication  of  the  meaning  of  every 
word.  To  this  end,  as  well  as  for  general  elocu- 
tionary improvement,  the  practice  of  daily  reading 
aloud  in  a  large  room  or  in  the  open  air  is  of  great 
advantage. 

ISTotices  should  be  read  at  the  time  when  they 
will  least  divert  attention  from  the  leading  object 
of  the  service,  hence  generally  before  the  sermon. 
When  the  sermon  accomplishes  in  any  good  degree 
its  object,  the  concluding  prayer  and  hymn  should 
follow  in  its  immediate  train,  deepening  the  impres- 
eion  which  has  been  made. 

The  congregation  should  also  be  dismissed  with 
Bolemnity,  and  become  accustomed  to  retire  in 
thoughtful  silence. 


382  INCAPACITY. 

If  the  Psalmist  spoke  truly  in  saying,  "Holi- 
ness becometli  thy  house,  O  Lord,  forever,"  it 
must  ever  be  the  duty  of  those  who  conduct  the 
Boiemnities  of  scrviccs  of  the  sauctuary  to  so  govern 
worship.  them  at  every  point  as  that  their  influ* 

ence  may  be  riglit  upon  the  hearts  and  lives  of  the 
people.  A  failure  to  perceive  what  is  strictly 
proper,  and  still  worse,  an  incapacity  to  quietly  and 
wisely  govern  an  assembly,  especially  if  it  lead  to 
any  indiscretion  on  the  part  of  the  preacher,  will 
often  cause  disorder,  trifling,  and  other  serious 
breaches  of  decorum  greatly  at  variance  with  the 
objects  of  public  worship. 

As  a  general  rule,  a  minister  is  responsible  for  the 
public  conduct  of  his  congregation.  If  any  members 
of  it  are  not  aware  of  what  is  proper  or  improper  in 
the  liouse  of  God  they  should  be  patiently  instructed. 
If  any  are  willfully  rude  or  disorderly,  the  minister 
with  such  aid  as  he  may  secure  should  see  that  they 
are  effectually  corrected,  or  at  least  prevented  fror^ 
doing  harm  to  others. 

While  promptness  and  decision  of   character  are 
important  in  their  place,  it  must  never  be  forgotten 
that  love  and  gentleness  are  the  great  instrument 
alities  by  which  the  froward  are  restrained  and  the 
careless-  effectually  rebuked. 

By  long  usage  the  utterance  of  a  scriptural  bene- 
diction has  become  the  established  mode 

The  benediction.        ^     ,.         .      .  ,.     . 

01  dismissmg  a  religious  congregation. 
By  some  ministers  this  act  seems  to  be  regarded  as 
analogous  to  that  of  priestly  absolution.  Hence  with 
open  eyes  gazing  upon  the  people  and  with  out- 
Btretched  hands  they  declare  upon  them  the  love  of 
God,  the  grace  of  Christ,  and  the  communion  of  the 
Holy  Ghost. 


MINISTEKIAL   COURTESY.  383 

The  error  of  this  mode  of  pronouncing  the  bene- 
diction is  obvious  from  the  simple  reflection  that  the 
olessings  indicated  in  the  apostolic  benediction  are 
peculiarly  the  gift  of  God.  They  are  not  committed 
to  mortals  to  dispense,  ministers  though  thc}^  be. 
Hence  they  are  to  be  sought  in  supplication,  with 
uplifted  hands  and  closed  eyes,  expressive  of  con- 
scious dependence  upon  the  Giver  of  all  good  gifts. 

Attention  to  the  different  Scripture  benedictions 
will  show  that  they  are  invariably  supplicatory  in 
fact,  if  not  in  form.  Hence  ministers  should  not 
assume  to  bestow  blessings  when  their  highest  prov- 
ince is  to  invoke  them  upon  the  people. 

MINISTERIAL    COURTESY. 

Courtesy  may  be  enumerated  among  the  proprie- 
ties of  tlie  pulpit.  It  is  enjoined  and  commended  in 
the  New  Testament  as  a  Christian  virtue.  Christian 
courtesy  condescends  to  men  of  low  estate ;  it  honors 
the  poor,  the  aged,  and  the  stranger.  In  its  highest 
and  purest  forms  it  should  pervade  all  the  intercourse 
of  a  minister  with  his  people  and  his  audiences. 

It  also  has  special  application  to  his  ministerial 
brethren.  When  a  stranger  is  invited  to  preach  for 
you  courtesy  will  prompt  you  to  conduct  him  to  the 
pulpit,  to  offer  him  the  hymn  book  and  Bible,  to  in- 
troduce him  in  some  modest  form  to  your  congre- 
gation, and  thus  make  him  feel  at  home  with  your 
people. 

On  the  other  hand,  courtesy  will  prompt  the 
Btranger  to  conform  to  your  modes  of  worship,  to 
avoid  attacks  upon  your  doctrines  or  usages,  although 
he  may  not  receive  them,  all  as  his  own,  and  to  pre- 
sent those  views  of  truth  in  which  you  and  he  may 
fully  harmonize. 


384  MINISTERIAL  COURTESY. 

Courtesy  between  ministers  demands  frankness  in 
giving  and  accepting,  or  declining  invitations  to 
preach.  It  rejects  ceremonious  formalities  in  refer- 
ence to  either,  and  demands  truth  from  the  lips  as 
well  as  in  the  heart.  True  Christian  feeling  is  at 
once  the  source  and  exponent  of  real  politeness.  It 
generously  prompts  and  kindly  accepts  appropriate 
attentions,  as  well  in  ministerial  as  in  common  life, 
while  it  scorns  idle  ceremony  and  false  pretense. 

The  late  Dr.  Bethune  once  uttered  words  on  the 
subject  of  courtesy  in  ministerial  character^  which 
deserve  to  go  down  to  posterity,  and  may  fitly  con- 
clude the  treatment  of  this  topic  : 

Our  brethren  in  the  ministry  should  ever  be  spoken  of  with 
honor  and  kindness.  Let  ministers  show  disrespect  for  each 
other  and  the  world  will  soon  show  disrespect  for  the.  whole 
ministry.  They  are  heralds  of  "  the  glorious  Gospel  of  the  blessed 
God."  Especially  the  fathers  in  the  ministry  are  to  be  ven- 
erated and  given  all  precedence.  "Rise  up  before  the  hoary 
head,"  is  a  command  of  the  Holy  Ghost;  but  when  the  head  hag 
grown  gray  in  righteousness,  and  been  made  glorious  by  many 
anointings  of  the  Holy  Spirit,  it  ought  to  abash  the  flippant  tonguo 
and  beardless  self-sufficiency  of  a  stripling  but  a  few  days  from 
the  theological  nursery.  It  is  most  oifensive  to  see  such  green 
babblers  pushing  aside  God's  veterans  in  council  and  action. 
The  new  weight  of  responsibility  should  make  them  humble,  and 
common  decency  loth  to  obtrude.  He  that  is  not  willing  to 
take  the  lowest  place  shall  never  hear  the  Master  saying,  "  Friend, 
come  up  higher."  To  be  conspicuous  in  littleness  one  need  onljr 
stand  on  the  pedestal  of  a  Colossus. 

Can  I  be  wrong  in  saying  that  a  Christian  preacher  should 
be  the  highest  style  of  gentleman?  Not  one  of  those  polished 
hypocrites,  fashioned  by  the  tailor,  dancing-master,  and  hair- 
dresser, who  usurp  the  name;  covering  coldness  of  heart  with 
pretenses  of  friendship ;  flattering  to  cajole;  bowing  where  they 
feel  no  respect,  and  promising  service  while  they  intend  to 
abandon,  circumvent,  or  destroy.     But  a  gentleman  in  the  true 

*  Oration  at  Andover,  1842. 


PROPRIETIES   OF   THE   SACRED   DESK.  385 

sense  of  that  honorable  term,  lirm  in  liif^li  princii)]e,  and  dignified 
by  integrity;  frank  without  bhintness,  kind  without  flattery, 
gentle  without  weakness,  exact  without  formality,  charitable 
without  show;  free  from  affectation,  egotism,  or  impertinence; 
ever  mindful  of  his  neighbor's  feelings,  tolerant  of  his  infirmities, 
and  patient  with  his  mistakes;  never  intrusive  nor  yet  bash^iil, 
tempering  his  speech  to  the  occasion,  ready  to  give  place  to  the 
older,  the  wiser,  the  stranger,  and  the  more  feeble ;  yielding 
Bcrupulons  respect  to  authority,  not  ashamed  of  allegiance  to 
God,  and  serving  his  fellow-men  for  God's  sake. 

These,  beloved  brethren,  are  the  maxims  that  should  govern 
our  lives,  and  mark  our  demeanor  in  the  pulpit,  where  we  stand 
in  Christ's  place,  examples  as  well  as  expounders  of  Christianity. 
"We  need  no  silken  deceits,  no  fashionable  airs,  no  flattering  ob- 
sequiousness. But  if  we  be  humble,  as  we  ought  to  be;  if  we 
walk  as  followers  of  the  meek,  mild,  and  merciful  Jesus,  and 
learn,  as  good  scholars,  from  the  Holy  Spirit,  of  concord  and 
order,  we  must  manifest  it  by  a  real  deference,  a  sweet  respect, 
a  kind  consideration,  and  a  gracious  manner  toward  all  with 
whom  we  have  to  do. 

If  we  address  men  as  sinners  it  will  not  be  in  harsh  or  re- 
pulsive language,  as  though  we  were  better  than  they ;  but  by 
putting  ourselves  among  them  as  sinners  saved  by  free  grace, 
which  we  entreat  them  to  share.  If  we  rebuke  it  will  be  in  the 
name  of  God,  before  whom  we  tremble.  If  we  denounce  licen- 
tiousness it  will  be  in  no  gross  terms,  but  with  a  delicacy  shrink- 
ing from  the  shame  duty  requires  us  to  discover.  If  we  foretell 
the  miseries  of  the  lost  it  will  be  with  a  pious  terror,  and  an 
earnest  desire  to  avert  them  from  our  hearers,  "  for  it  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God;"  and  we  might 
well  weep  over  impenitent  souls,  as  Christ  did  over  Jerusalem. 
If  we  be  in  controversy,  (though  it  is  far  better  to  refute  error 
by  teaching  truth,)  our  opponent,  however  we  handle  his  argu- 
ments, should  receive  from  us  the  respect  due  to  a  man.  Mere 
abuse  always  gives  him  a  moral  advantage  in  the  sympathies  of 
the  people,  and  supercilious  airs  of  anticipated  triumph  disgust 
by  their  vanity.  Railing  makes  a  blackguard  mouth ;  and  he 
who  calls  ill-names  in  the  pulpit  or  out  of  it,  dares  to  say  of  his 
fellow-sinner  what  Michael,  the  archangel,  dared  not  of  the  devil 
himself.  There  is  nothing  so  strong  as  a  fair  argument  in  meek 
Mps.     "Blessed  are  the  meek,  for  they  shall  inherit  the  earth." 

25 


386  PLAGIARISM,   OR  LITERARY  THEFT. 

§  2.  YiCES  OF  THE  Pulpit. 
The  term  vices  is  used  in  tliis  connection  to  in- 
dicate a  class  of  serious  faults  which  are  not  often 
found  aggregated,  but  which  singly,  or  with  more  or 
less  cohesion,  are  quite  too  common  among  preachers.. 

PLAGIARISM,    OR   LITERARY   THEFT. 

Stealing  is  always  a  vice,  and  certainly  not  less  so 
when  applied  to  the  products  of  the  mind  than  to 
those  of  the  hand. 

Like  other  vices,  also,  it  hardens  the  criminal  and 
renders  him  insensible  to  the  niceties  of  moral  obli- 
gation, and  often  to  the  hazards  of  detection.  This 
is  shown  by  the  fact  that  not  seldom  plagiarists  be- 
come so  bold  as  to  rush  into  print,  and  run  all  the  risks 
of  actual  collation  and  comparison  of  their  stolen 
matter  with  the  original.  The  greater  difficulty  of 
comparison  in  the  case  of  a  spoken  discourse  may 
embolden  still  greater  liberty  on  the  part  of  speakers 
who  have  no  moral  scruples  to  deter  them  from  the 
use,  without  proper  credit,  of  other  men's  productions. 

There  certainly  exists  in  the  Christian  literature 
of  the  present  age  a  large  provision  for  the  entertain- 
ment and  instruction  of  the  people,  and  hundreds  of 
volumes  containing  such  instruction  are  not  likely  to 
find  their  way  into  the  hands  of  the  masses.  Xow, 
why  may  not  a  preacher  avail  himself  of  the  labors 
of  other  men  by  copying  or  committing  his  sermona 
fiom  books  rather  than  to  have  the  labor  of  writing 
or  preaching  new  ones  continually,  and  especially 
when  he  knows  that  his  best  efforts  will  not  equal 
the  literary  merits  of  many  sermons  already  written 
and  published?  One  reply  may  be  given  to  this 
question  in  the  statement,  that  if  the  reproduction 


PLAGIARISM.  387 

of  fine  sermons  already  written  were  the  chief  thing 
required  of  the  modern  pulpit,  churches  might  read- 
ily supply  themselves  with  the  volumes  containing 
them,  and  at  a  rate  much  cheaper  than  the  support 
of  living  ministers. 

Circumstances  occur  in  which  the  reading  of  ser- 
mons from  books  is  highly  appropriate,  as  in  the  ab- 
sence of  a  minister,  or  when  a  minister  has  a  special 
and  sufficient  reason  for  reading  the  discourse  of  an- 
other man,  for  example,  Wesley's  sermon  on  dress  or 
on  popular  amusements ;  but  any  effort  to  gather  or 
maintain  a  congregation  by  the  reading  or  recitation 
of  the  sermons  of  other  men,  if  the  mode  of  proceed- 
ing be  known,  will  result  in  failure. 

The  natural  demand  of  mankind  in  respect  to  public 
teaching  is  the  living  speaker.  Him,  in  what  they 
suppose  to  be  his  proper  character,  they  will  come  and 
hear,  though  they  know  that  his  ability  is  inferior  to 
that  of  authors  they  may  read  at  home. 

This  principle  may  be  tested  by  political  gather- 
ings. The  finest  things  that  can  be  written  or  said 
on  various  political  questions  are  already  in  print; 
but  where  could  you  gather  a  mass  of  people  to  hear 
speeches  read,  even  of  the  greatest  statesmen  or  ora- 
tors? Yet  people  will  come  in  crowds  to  hear  living 
and  actual  speakers,  although  but  ordinary  men,  dis- 
cuss the  questions  of  the  day. 

]N"otwithstanding  the  claim  made  by  the  public  and 
by  truth  for  originality  upon  preachers,  yet  some 
ministers  commit  plagiarism  in  one  or  more  of  tho 
following  forms : 

1.  Of  entire  sermons,  by  copying  from  books,  hj 
exchanging  with  other  ministers,  and  by  purchasing 
manuscripts  and  lithographs  prepared  for  their  use. 

2.  The  plagiarism  of  extracts,  which  are  interwoveu 


388  MODES   OF   PLAGIARISM. 

witii  more  or  less  regularity  into  the  web  or  woof  of 
their  discourses. 

3.  Of  plans. 

Some  good  men  have  encouraged  a  very  loose  mo- 
rality respecting  the  use  of  plans  of  sermons.  Yolumes 
on  volumes  have  been  published  and  recommended  to 
young  ministers  and  others  supposed  to  need  helps  of 
this  kind.  The  impropriety  of  adopting  them  has 
been  shown  in  a  former  part  of  this  work,  on  the 
ground  of  its  tendency  to  enfeeble  the  mind  and  pre- 
vent a  man  from  ever  attaining  true  independence  in 
preaching.  It  is  only  necessary  to  add,  that  if  a 
preacher  intentionally  adopts  the  plan  of  another  he 
is  morally  bound  to  give  appropriate  credit. 

4.  Another  species  of  plagiarism  consists  in  direct 
efforts  at  imitation. 

It  has  been  already  explained  that  we  are  at  per- 
fect liberty,  it  is  indeed  our  duty,  to  imbibe  the  spirit 
of  whatever  excellences  we  read  or  see  or  hear.  But 
if  we  reproduce  them  it  must  be  in  our  own  way, 
with  our  own  language,  and  having  passed  through 
our  own  mental  processes. 

But  when  we  seek  to  imitate  other  men's  intona- 
tions, forms  of  expression,  and  modes  of  thought,  we 
to  a  certain  degree  become  plagiarists,  and  are  gener- 
ally rewarded  according  to  our  deed  by  only  succeed- 
ing to  imitate  the  faults  rather  than  the  excellences 
of  those  we  admire. 

Be  yourself  "rather  than  an  angel,"  said  Adam 
Clarke,  l^evertheless,  we  should  put  forth  great 
efforts  to  make  ourselves  more  worthy  men  though 
we  cannot  be  angels. 


STAKRING.  389 

INDOLENCE  OP  PREPAKATION. 

This  involves  a  lazj  routine  of  subjects,  tlie  too 
fiequent  repetition  of  old  sermons,  and  also  a  lack  of 
interest,  of  ingenuity,  or  of  diligence  in  adapting  truth 
to  the  instruction  of  the  people. 

So  much  has  been  said  in  foregoing  chapters  upon 
the  duty  and  modes  of  preparation  to  preach,  that  it 
cannot  now  be  necessary  to  dwell  upon  the  negative 
aspects  of  the  subject  any  further  than  to  characterize 
neglect  or  indolence  in  reference  to  this  matter  as  a 
serious  evil,  and  one  into  which  extemporaneous 
preachers  are  very  liable  to  fall. 

STARRING. 

This  term  is  used  to  indicate  the  habit  of  using  a 
few  showy  or  superior  sermons  at  the  expense  of  more 
general  and  uniform  excellence. 

There  can  be  no  objection  to  few  or  many  good 
and  even  superior  sermons  if  adapted  to  the  occasions 
of  their  delivery.  Attempts,  however,  to  show  off 
great  talents,  or  to  seek  reputation  by  means  of  one 
or  more  extraordinary  efforts  which  will  be  neces- 
sarily in  contrast  with  one's  ordinary  ministry,  are  of 
more  than  doubtful  propriety. 

The  influence  of  such  a  course  upon  the  minister 
himself  is  bad.  It  will  at  least  gradually  compromise 
the  acuteness  of  his  sense  of  honesty  and  truth,  while 
it  will  encourage  in  him  a  hunger  and  thirst  after 
human  applause  rather  than  a  single  desire  for  the 
honor  that  cometh  down  from  God. 

The  effect  it  w^ill  have  upon  liis  reputation  and  use 
fulness  in  the  Church  will  be  ultimately  injurious, 
however  he  may  at  first  be  flattered  by  apparent 
success. 


390  SEEIOUS  VICES. 

If  the  question  be  asked,  Is  it  not  better  to  prepare 
All  sermons  a  few  good  sormons  rather  than  many  poor 

should     be  .  ^  i       t         n       i  •,   . 

good  ones?  it  may  nndoubtedly  be  answered  m 

the  affirmative.  But  such  ao  answer  by  no  means 
concedes  the  propriety  of  preparing  or  preaching  any- 
poor  sermons.  If  a  preacher  is  compelled  by  circum- 
stances to  preach  oftener  than  he  would  desire,  he  is 
at  liberty  to  curtail  the  length  of  his  sermons  to  the 
narrowest  limits ;  nevertheless,  he  should  every  time 
do  his  best. 

'No  one  knows  what  he  can  do  until  he  is  brought 
under  the  strong  pressure  of  necessity,  and  made  to 
feel  a  deep  sense  of  dependence  upon  God  for  illu- 
mination and  aid. 

At  least  indirectly  under  the  present  head,  it  is 
proper  to  notice  and  condemn  every  species  of  ex- 
travagance, bombast,  and  clap-trap  which  are  some- 
times employed  to  draw  crowds. 

The  principle  of  appealing  to  the  lower  sentiments 
of  humanity  for  the  sake  of  securing  applause  being 
once  adopted,  it  is  liable  to  assume  a  variety  of 
forms,  and  sometimes  to  descend  very  low. 

It  cannot  be  denied  that  even  vulgarity  and  flat- 
tery of  the  mob  are  sometimes  resorted  to 

Serious  vices. 

in  the  pulpit,  and  that  they  seem  to  secure 
their  object.  That  their  results,  however,  are  ever 
good,  and  not  injurious  to  the  cause  of  true  religion,  is 
as  little  questionable.  They  are  always  in  extremely 
ill  taste,  and  they  imply  a  lack  of  confidence  in  truth, 
and  a  disposition  to  rely  on  carnal  agencies  for  the 
promotion  of  the  Gospel  not  consistent  with  the  faith 
of  a  Christian  minister. 

Besides,  the  tendency  of  such  indulgences  is  to 
desecrate  the  hallowed  place  and  to  break  the  sacred 
charm  of  religious  associations. 


WITTICISM.  391 

As  affectation  is  never  graceful,  so  coarseness  is  never  effective, 
There  is  no  force  nor  wit  in  slang  or  cant  expressions;  or  if  they 
excite  attention  for  tlie  moment  it  is  at  the  expense  of  the  honso 
of  God,  the  ministry,  and  the  Gospel  itself,  by  pandering  to  a 
low  taste,  and  investing  sacred  things  with  ludicrous  and  grovel- 
ing associations.  The  man  who  plays  the  buffoon  or  the  clown 
in  a  pulpit  leaves  not  that  solemn  place  what  he  found  it.  How- 
ever dignified  the  preacher  may  be  that  follows  him,  the  people 
cannot  look  up  to  listen,  and  forget  the  tricks  that  were  played 
where  he  stands ;  vulgar  pruriency  will  long  for  the  gross  excite- 
ment, and  the  refined  cannot  wholly  discharge  the  sickening 
images  from  their  thoughts.  Let  once  the  boisterous  laugh  ring 
round  a  place  of  worship,  and  its  echoes  will  disturb  the  medita- 
tions of  the  pious  for  many  a  long  day. 

Never  forget  yourselves,  nor  suffer  those  to  preach  for  you 
who  do  forget,  that  the  Church  is  "none  other  than  the  gate  of 
heaven,"  and  the  ministry  men  consecrated  to  convert  the  hearts, 
refine  the  temper,  and  exalt  the  minds  of  a  degraded  world,  by 
uplifting  before  them,  in  all  its  grandeur  and  sweetness,  the  Gos- 
pel of  a  holy  God. — Bethune. 

WITTICISM. 

On  tlie  use  of  wit  and  humor  in  preaching  there  is 
a  greater  variety  of  opinion.  Some  earnestly  con- 
tend for  the  supposed  propriety  of  applying  ridicule 
and  sarcasm  to  error  and  sin.  If  the  question  were 
with  reference  to  general  literature,  or  the  style  of  a 
mere  moralist,  it  might  be  differently  regarded,  since 
certain  species  of  folly  may  be  made  to  wither  under 
the  application  of  ridicule,  and  humor  is  very  enter- 
taining. 

With  reference  to  preaching  the  Gospel,  however, 
the  question  arises  on  the  score  of  congruity  and  pro- 
priety in  their  highest  and  gravest  sense.  In  this 
view,  the  most  that  can  be  said  in  favor  of  wit  and 
humor  can  only  present  them  as  very  feeble  auxilia- 
ries to  a  Christian  minister,  whereas  danger  of  gross 
impropriety  attends  their  use.     If,  in  deference  to 


392  HUMOK. 

those  rare  examples  of  irony  found  in  tlie  Scriptures, 
it  be  conceded  that  humor  may  be  occasionally  em- 
ployed, it  mnst  also  be  enjoined  to  keep  it  under  rigid 
restraint.  Some  men  are  gifted  with  an  extraordi- 
nary flow  of  humor,  which  without  doubt  may  be  dis- 
ciplined and  sanctified  so  as  to  become  a  talent  of 
usefulness,  when  judiciously  employed,  even  in  the 
pulpit.  But  against  its  free  indulgence  or  excessive 
use  by  ministers  in  any  circumstances,  distinct  warn- 
ings should  be  uttered. 

In  all  periods  of  the  history  of  preaching  the  abuses 
of  this  faculty  seem  to  have  been  more  obvious  than 
its  uses.  Hence  it  may  be  better  to  rest  the  case 
upon  the  testimony  of  good  men  rather  than  upon  a 
theoretic  argument. 

Kidicule  (says  Vinet)  shuts  the  soul  to  religious  emotions. 
Moreover  it  is  a  weapon  that  may  be  applied  to  good  as  well  as 
to  evil,  and  one  which  if  a  minister  uses  he  is  very  likely  to  have 
with  greater  power  turned  against  himself. 

Dean  Swift,  in  his  letter  to  a  young  clergyman, 
throws  a  shaft  of  ridicule  at  the  very  practice  in  ques- 
tion.    He  says ; 

I  cannot  forbear  warning  in  the  most  earnest  manner  against 
endeavoring  at  wit  in  your  sermons,  because  by  the  strictest 
computation  it  is  very  near  a  million  to  one  that  you  have  none, 
and  because  too  many  of  your  calling  have  made  themselves 
everlastingly  ridiculous  by  attempting  it.  I  remember  several 
young  men  in  this  town  who  could  never  leave  the  pulpit  under 
half  a  dozen  conceits^  and  this  faculty  adhered  to  those  gentlemen 
a  longer  or  shorter  time,  exactly  in  proportion  to  their  severa* 
degrees  of  dullness ;  accordingly  I  am  told  that  some  of  them  i  e- 
tain  it  to  this  day.     I  heartily  wish  the  brood  were  at  an  end. 

Again,  the  use  of  wit  tends  to  depreciate  the  esti- 
mate in  which  one's  judgment  is  held,  and  conse- 
quently to  lower  the  influence  of  a  minister's  personal 


AUTHORITIES.  893 

cliaracter.  Lord  Karnes  is  antliority  upon  tliis  point, 
although  liis  remarks  are  general,  and  not  designed 
for  the  present  application.     He  says : 

Wit  and  judgment  are  seldom  imited.  Wit  consists  cliiefly  in 
joining  things  by  distant  and  fanciful  relations,  which  surprise 
because  they  are  unexpected.  Such  relations,  being  of  the  slight- 
est kind,  readily  occur  only  to  those  who  make  every  relation 
equally  welcome.  Wit  upon  that  account  is  incompatible  with 
eolid  judgment. 

"  Subjects  really  grave  are  by  no  means  fit  for  rid- 
icule." And  yet  those  who  ought  to  be  grave  minis- 
ters are  tempted  sometimes  to  indulge  in  ridicule 
because  it  excites  laughter  and  the  appearance  of  a 
momentary  approbation.  Campbell,  author  of  the 
Philosophy  of  Rhetoric,  says : 

I'he  effect  designed  by  the  pulpit,  namely,  the  reformation  of 
mankind,  requires  a  certain  seriousness  whicli  ought  uniformly 
to  be  preserved  by  the  preacher.  His  time,  place,  and  occupa- 
tion seem  all  incompatible  with  the  levity  of  ridicule;  they 
(indeed)  render  jesting  impertinence  and  laughter  madness. 
Therefore  anything  from  the  pulpit  which  might  provoke  this 
emotion  would  be  deemed  an  unpardonable  offense  against  both 
piety  and  decorum. 

Edmondson,  in  his  work  on  the  Christian  Ministry, 


"tTever  aim  at  disj)lays  of  wit  in  the  pulpit.  This  might  suit 
a  buffoon,  but  ill  becomes  a  grave  minister  of  Jesus  Clirist. 
Triflers  migh*  like  it  well  enough,  but  the  deeply  serious  would 
be  disgusted. 

Baxter  enters  his  solemn  protest  against  witticism 
rn  the  pulpit  in  these  words : 

Of  all  preaching  in  the  world  that  speaks  not  stark  lies,  I  hate 
that  which  tendeth  to  make  the  hearers  laugh  or  to  move  their 
minds  with  tickling  levity,  and  affect  them  as  stage-players  uso 
to  do,  instead  of  affecting  them  with  a  holy  reverence  in  the 
name  of  God. 


394  cowPER. 

The  same  evil,  with  some  otheriS,  has  been  gibbetecJ 
in  the  immortal  verse  of  Cowper : 

Would  I  describe  a  preaclier,  such  as  Paul, 

Were  he  on  earth,  would  hear,  approve,  and  own — 

Paul  should  himself  direct  me.     I  would  trace 

His  master  strokes,  and  draw  from  his  design. 

I  would  express  him  simple,  grave,  sincere: 

In  doctrine  uncorrupt :  in  language  plain. 

And  plain  in  manner ;  decent,  solemn,  chaste, 

And  natural  in  gesture ;  much  impressed 

Himself,  as  conscious  of  his  awful  charge. 

And  anxious  mainly  that  the  flock  he  feeds 

May  feel  it  too ;  affectionate  in  look 

And  tender  in  address,  as  well  becomes 

A  messenger  of  grace  to  guilty  men. 

Behold  the  picture !     Is  it  like  ?     Like  whom  ? 

The  things  that  mount  the  rostrum  with  a  skip 

And  then  skip  down  again ;  pronounce  a  text ; 

Cry — hem ;  and  reading  what  they  never  wrote 

Just  fifteen  minutes,  huddle  up  their  work. 

And  with  a  well-bred  whisper  close  the  scene  I 

In  man  or  woman,  but  far  most  in  man, 

And  most  of  all  in  man  that  ministers 

And  serves  the  altar,  in  my  soul  I  loathe 

All  atfectation.     Tis  my  perfect  scorn; 

Object  of  my  implacable  disgust. 

"What !  will  a  man  play  tricks,  will  he  indulge 

A  silly  fond  conceit  of  his  fair  form, 

And  just  proportion,  fashionable  mien, 

And  pretty  face,  in  presence  of  his  God? 

Or  will  he  seek  to  dazzle  me  with  tropes 

As  with  the  diamond  on  his  lily  hand. 

And  play  his  brilliant  parts  before  my  eyes 

"When  I  am  hungry  for  the  bread  of  life  ? 

He  mocks  his  Maker,  prostitutes  and  shames 

His  noble  oflSce,  and,  instead  of  truth. 

Displaying  his  own  beauty,  starves  his  flock  I 

Therefore,  avaunt  all  attitude,  and  stare, 

And  start  theatric,  practiced  at  the  glass  1 

*  -x-  *  -x-  * 

He  that  negotiates  between  God  and  man 


AFFECTATION   OF   PROFUNDITY.  395 

As  God's  embassador,  the  grand  concerns 

Of  judgment  and  of  mercy,  should  beware 

Of  lightness  in  his  speech.     'Tis  pitiful 

To  court  a  grin  when  you  should  woo  a  soul; 

To  break  a  jest,  when  pity  would  inspire 

Pathetic  exhortation ;  and  to  address 

The  skittish  fancy  with  facetious  tales 

When  sent  with  God's  commission  to  the  heart! 

So  did  not  Paul.     Direct  me  to  a  quip 

Or  merry  turn  in  all  he  ever  wrote, 

And  I  consent  you  take  it  for  your  text, 

Your  only  one,  till  sides  and  benches  fail. 

No :  he  was  serious  in  a  serious  cause, 

And  understood  too  well  the  weighty  terms 

That  he  had  taken  in  charge.     He  would  not  stoop 

To  conquer  those  by  jocular  exploits 

"Whom  truth  and  soberness  assail'd  in  vain. 

THE    AFFECTATION    OF   PROFUNDITY. 

Eeal  profundity  is  bad  enougli.  To  a  few  persona 
it  is  habitual ;  but  it  renders  them  so  enigmatic  and 
incomprehensible  to  mankind  in  general  that  they 
are  of  but  little  service  as  public  teachers.  In  order 
to  be  useful,  such  persons  need  to  learn  the  language 
and  style  of  thought  common  among  the  people  whom 
they  address.  To  the  great  majority  of  preachers 
that  language  and  style  of  thought  are  familiar;  but 
some  affect  to  ignore  it  at  the  very  time  when  it 
might  be  of  the  most  service  to  them.  They  put  on 
airs  of  superior  wisdom,  they  use  "great  swelling 
words"  and  lofty  pretensions.  If  they  speak  m 
common  language,  or  on  topics  within  the  range  of 
ordinary  mortals,  they  take  care  to  let  you  know  that 
it  is  a  peculiar  condescension ;  a  descent  or  ascent  to 
surface  ideas  quite  out  of  their  common  course. 

In  these  ways  and  others  like  them  some  may  suc- 
ceed in  causing  the  wonderment  of  the  simple,  but 
rarely  in  hiding  their  own  shallowness. 


396  TEDIOUSNESS. 

Avoid  affectation  then  in  all  its  forms,  but  espe- 
cially that  of  great  wisdom  and  of  personal  conse- 
quence. It  will  infallibly  distress  your  friends  and 
disgust  the  enemies  of  religion. 

Get  all  the  real  learning  and  wisdom  you  can,  but 
fail  not  to  associate  with  them  that  modesty  and 
humility  which  become  true  intellectual  greatness 
as  well  as  the  Christian,  and  especially  the  ministerial 
character.     "  He  that  winneth  souls  is  wise." 

TEDIOUSNESS. 

This  is  a  very  unnecessary  but  nevertheless  a  com- 
mon fault  of  the  pulpit.  Against  it  every  minister 
should  watch  with  eagle  eye.  The  remarks  and 
example  of  William  Jay  may  be  received  as  of  un- 
questioned authority  upon  the  subject : 

There  is  nothing  against  which  a  preacher  should  he  more 
guarded  than  length.  "Nothing,"  says  Lamont,  "can  justify  a 
long  sermon.  If  it  be  a  good  one  it  need  not  be  long,  and  if  it 
be  a  bad  one  it  ought  not  to  be  long."  Boyle  has  an  essay  on 
"Patience  under  Long  Preaching."  This  was  never  more 
wanted  since  the  Commonwealth  than  now,  especially  among 
our  young  divines  and  academics,  who  think  their  performances 
can  never  be  too  much  attended  to.  I  never  err  in  this  way 
myself  but  my  conviction  always  laments  it,  and  for  many  years 
after  I  began  preaching  I  nemr  offended  in  this  way.  I  never 
surpassed  forty-five  minutes  at  most.  I  saw  one  excellency  was 
within  my  reach :  it  was  brevity,  and  this  I  was  determined  to 
i^       obtain. 

Let  other  ministers  make  the  same  determination. 
They  may  be  confirmed  in  it  by  the  advice  of  Luther, 
who  said : 

I  would  not  have  preachers  torment  their  hearers  with  long 
and  tedious  preaching.  When  I  am  in  the  pulpit  I  regard 
neither  doctors  nor  magistrates,  but  I  have  an  eye  to  the  mul- 
titudes of  young  people,  children,  and  servants. 


ELOQUENCE.  397 


CHAPTER  XIX. 

THE    PHILOSOPHY    OF    ELOQUENCE    CONSIDERED 
IN    REFERENCE    TO  PREACHING. 

Eloquence  is  a  topic  of  universal  interest.  It  has 
been  discussed  by  the  learned  in  the  most  enlightened 
countries  for  more  than  three  thousand  years.  A 
school  was  established  in  Greece  and  a  book  written 
to  promote  instruction  in  oratory  half  a  century  before 
the  Trojan  war,  a  period  parallel  with  the  days  of 
Solomon. 

Eloquence  has  not  been  unknown  in  savage  tribes, 
and  with  the  progress  of  civilization  its  study  and 
cultivation  increases.  Yet  even  down  to  the  present 
day  there  continue  to  be  conflicting  views  as  to  what 
eloquence  really  is.  On  no  subject  within  the  range 
of  literature  will  the  student  find  more  difference  of 
ti'catment  among  standard  authors. 

§  1.  Yarious  Definitions  of  Eloquence. 

From  the  earliest  Greek  writers  down  through  the 
treatises  of  Cicero  and  Quintilian  among  the  Romans 
he  will  find  a  confused  use  of  the  terms  rhetoric^  ora- 
tory^ and  eloquejice.  The  prevaiHng  theory  to  tlie 
period  of  Cicero  was  that  rhetoric  was  the  art  of  per- 
suasion, and  that  eloquence  was  the  result  of  rhetoric. 
Quintilian  objected  to  that  definition  on  the  ground 
that  persuasion  was  often  accomplished  by  money  and 
other  means  in  no  sense  oratorical.  He  sought  to 
give  a  better  definition  by  calling  "  Ehetoric  the  art  of 


^8  DEFINITIONS. 

Bpeaking  well,"  and  eloquence  the  end  or  perfection 
of  good  speaking.  Most  modern  writers  have  fol- 
lowed one  or  the  other  of  these  ancient  theories. 
Campbell,  author  of  the  Philosophy  of  Rhetoric,  fol- 
lowing Cicero's  definition,  says:  "Eloquence  in  ita 
greatest  latitude  denotes  that  art  or  talent  by  which 
discourse  is  adapted  to  its  end;"  and  "the  ends  of 
speaking  are  reducible  to  four,  every  speech  being 
intended  to  enlighten  the  understanding,  to  please 
the  imagination,  to  move  the  passions,  to  influence 
the  will."  His  view  is  that  some  one  of  these  objects 
will  preponderate  in  every  discourse,  but  that  they 
all  may  have  appropriate  place  in  one  discourse. 

Dr.  Porter,  of  Andover,  adopts  Campbell's  defini- 
tion. 

Blair  vaguely  uses  the  term  eloquence  as  synony- 
mous with  public  speaking,  and.  says:  "The  best 
definition  which,  I  think,  can  be  given  of  eloquence  is 
the  art  of  speaking  in  such  a  manner  as  to  attain  the 
end  for  which  we  speak." 

John  Quincy  Adams,  improving  upon  Quintilian, 
calls  rhetoric  the  science,  and  oratory  the  art  of  speak- 
ing well.  He  also  ingeniously  identifies  the  defini- 
tion of  Quintilian  with  the  language  of  inspiration  in 
the  book  of  Genesis.  When  Moses  was  charged  with 
the  mission  to  Pharaoh  his  excuse  was,  "I  am  not 
eloquent,  but  am  slow  of  speech  and  of  a  slow 
tongue."  The  Almighty  condescended  to  associate 
Aaron  with  him,  saying  of  him,  "I  know  that  ho 
can  speak  well ;"  practically,  he  is  eloquent.  The 
German  author,  Theremin,  accepting  the  theory  of 
Quintilian,  that  the  orator  must  be  a  good  man,  writes 
an  ingenious  treatise  under  the  title,  "Eloquence  a 
Yirtue."  In  the  fundamental  view  that  eloquence 
Boeks  to  produce  a   change   in   the  sentiments   and 


DEFINITIONS.  309 

conduct  of  meu,  lie  urges  that  "rhetoric,  considered 
lis  the  theory  of  eloquence,  is  a  part  of  ethics,  and 
that  eloquence  itself  is  an  ability  to  exert  influence 
according  to  ethical  laws."  He  further  says:  "Elo- 
quence in  all  its  various  forms  is  nothing  but  the 
development  of  the  ethical  impulse  itself," 

Yinet  is  more  than  usually  difluse  in  his  treatment  of 
eloquence.  He  quotes  La  Bruyere,  who  says :  "  It  is 
a  gift  of  the  soul,  which  makes  us  masters  of  the  mind 
and  heart  of  others,  which  enables  us  to  inspire  them 
as  we  will,  or  persuade  them  to  whatever  we  please." 
Also  Pascal,  who  says :  "  Eloquence  consists  in  a 
correspondence  which  we  endeavor  to  establish  be- 
tween the  mind  and  heart  of  those  to  whom  we 
speak,  on  the  one  hand,  and  the  thought  and  expres- 
sions which  we  employ  on  the  other."  He  further 
quotes  D'Alembert :  "  Eloquence  properly  consists 
only  in  vivid  and  rapid  traits;  its  effect  is  lively 
emotion,  and  all  emotion  is  enfeebled  b}^  being  pro- 
longed. Eloquence,  then,  in  a  discourse  of  any 
length,  can  reign  only  at  intervals ;  the  lightning 
darts  and  the  cloud  closes." 

Yinet  adopts  as  his  own  theory  a  digest  of  these 
views,  slightly  modified,  to  the  effect  that  eloquence 
is  subjectively  a  gift  of  the  soul,  and  objectively  a 
quality  of  style  that  may  be  not  only  vivid  and  rapid, 
but  continuous.  He,  however,  takes  particular  paina 
to  maintain  that  eloquence  is  a  unit.  "Eloquence 
certainly  is  always  the  same ;  it  is  not  one  thing  in 
the  pulpit,  and  another  in  the  senate  or  at  the  bar." 
And  yet  the  same  author  speaks  of  "  eloquence  not 
oratorical ;  the  eloquence  of  narration  as  well  as  that 
of  reasoning ;  eloquence  of  kinds  the  most  diverse." 

Again,  an  American  writer,*  conforming  to  the 

*  Fowler  on  the  English  Language. 


400  THE  TRUE  IDEA. 

definition  of  Webster,  the  lexicographer,  pronounces 
eloquence  to  be  "  the  language  of  emotion." 

In  the  face  of  so  many  and  such  long -continued  di- 
vergencies is  it  possible  to  deduce  a  harmonious  and 
comprehensive  theory  of  eloquence  ?  In  order  to  do 
so  it  is  necessary  first  to  reject  all  partial  and  vague 
definitions,  such  as  those  which  call  eloquence  an  art, 
a  talent,  a  gift,  or  a  method. 

§2.  Analysis  of  the  True  Idea  of  Eloquence. 

Let  us  begin  at  the  root  of  the  matter.  What  is 
eloquence  ?  The  answer  cannot  be  given  in  a  single 
word  or  sentence.  The  term  eloquence  has  difi'erent 
significations,  all  of  which  revolve  around  the  idea  of 
expression.  Without  expression  there  can  be  no 
eloquence.  Any  form  of  expression,  even  panto- 
mime, may  secure  in  some  degree  the  objective  result 
of  eloquence.  There  is  indeed  "  a  dumb  eloquence 
not  even  denied  to  the  brutes,"  but  it  is  upon  man 
especially  that  powers  of  expression  have  been  lav- 
ished as  a  distinguishing  gift,  with  corresponding 
powers  of  perception.  The  fountain  of  expression  is 
within  the  soul.  It  consists  of  thought  and  feeling. 
Speech  is  the  principal  organ  of  expression,  but  col- 
lateral to  it  are  all  significant  movements  of  the  body, 
Buch  as  gesture,  or  the  changes  of  the  countenance. 

Let  us  now  accept  the  scriptural  idea  that  an  elo- 
quent man  is  one  who  can  speak  well.  His  geriptur«i 
eloquence  must  first  exist  within  him  or  it  '**®*- 
can  never  be  uttered.  This  is  the  eloquence  of 
thought.  But  if  it  remains  in  his  thouglits,  tliDugh 
he  be  a  very  Moses  for  wisdom,  his  feliow-men  will 
not  recognize  it ;  they  will  be  unm(ived  by  his  "slow 
tongue."  Eloquence  of  thought  must  find  expression, 
in  language.     Ilere  is  its  second  pliase  as  a  quality 


THE   TRUE   IDEA.  401 

of  discourse.  It  is  this  wliicli  lias  been  almost  exclu- 
Bivelj  regarded  by  rhetoricians,  and  hence  so  many 
imperfect  definitions. 

Its  third  phase  is  found  in  the  effect  it  produces 
on  the  minds  of  other  men.  The  object  of  speaking 
is  to  stir  the  thoughts  and  emotions  of  other  men. 
"With  reference  to  an  audience,  or  objectively,  no 
speech  is  eloquent  which  fails  to  accomplish  that  end. 

In  reference  to  style,  we  may  call  that  eloquent 
which  usually  conveys  or  excites  eloquent  emotions ; 
but  style  of  language  is  a  very  small  part  of  eloquence, 
and  that  which  without  specific  adaptation  and  good 
elocution  accomplishes  little  or  nothing.  The  effect 
of  eloquence,  moreover,  depends  somewhat  upon  the 
hearer.  A  discourse  which  is  eloquent  to  others  may 
fall  profitless  upon  an  inattentive  ear,  or  may  fail  to 
arouse  a  sluggish  mind.  On  the  other  hand,  the 
power  of  truth  or  feeling  when  inadequately  ex- 
pressed may  sometimes  produce  eloquent  thoughts 
and  strong  emotions. 

Eloquence  in  its  full  sense  is  that  powerful  com- 
bination of  thought,  language,  and  delivery  which 
extorts  attention  from  the  listless,  excites  the  thought- 
fulness  of  the  indifferent,  and  kindles  the  emotion  of 
the  coldest  heart.  In  brief,  eloquence  is  good  speak- 
ing, and  especially  that  which  excites  emotion. 

ELOQUENCE   NOT   A   UNIT.      IT   DIFFERS    IN  KINDS    AND 
DEGREES. 

It  is  absurd  to  call  it  a  unit — always  the  same.  Its 
varieties  are  infinite.  ]S"ot  more  varied  are  human 
countenances  than  the  types  of  mind  which  beam 
through  them,  and  whicli  may  have  their  several 
forms  and  characters  of  eloquent  expression.  Among 
all  the  distinguished  orators  and  preachers  the  world 

26 


i02  NOT  A   UNIT. 

has  ever  known  it  is  not  possible  to  name  two  alike. 
It  is  not  dijfficult,  indeed,  to  distinguish  similarities 
and  classes,  or  for  students  to  make  choice  of  styles 
most  in  harmony  with  their  tastes ;  yet  it  is  well  to 
study  all  varieties  as  containing  elements  of  sugges* 
tion  and  instruction. 

;N"ot  only  does  eloquence  differ  as  to  individual 
types,  but  also  widely  as  to  occasion  and  design. 
From  ancient  times  the  eloquence  of  the  bar,  the 
senate,  and  the  forum  have  been  regarded  as  distinct 
in  kind,  though  having  points  in  common.  That  of 
the  pulpit  is  broadly  distinguished  from  all  the  fore- 
going by  its  objects  and  instrumentalities. 

Again,  eloquence  differs  in  degree  as  well  as  in 
kind.  Blair's  distinctions  of  degree  are  admissible 
with  a  single  change. 

Eloquence  of  the  first  degree  only  aims  to  please^ 
as  in  panegyrics,  inaugurals,  addresses  of  cere- 
mony, and  the  like. 

The  second  aims  to  instruct  and  convince.  To 
this  belongs  chiefly  the  eloquence  of  the  bar,  although 
it  embraces  many  sermons. 

The  third  aims  to  secure  a  far  greater  control  over 
the  human  mind,  by  rousing  its  feelings  or  ^sensi- 
bilities and  swaying  its  passions.  Excited  debate, 
popular  assemblies,  and  the  pulpit  give  occasion  for 
eloquence  of  the  third  degree. 

§  3.  The  term  Eloquence  by  Eminence  applied 
only  to  the  highest  degrees. 

Wliile  it  must  be  conceded  that  men  often  speak 
well  for  the  minor  objects  named  under  the  first  and 
second  degrees,  and  consequently  that  the  lower  de- 
grees of  eloquence  have  an  actual  existence,  yet  in 
common   modern   use   the   term   eloquence  is  only 


POWER  OF  ELOQUENCE.  403 

applied  to  the  third  degree,  and  by  superiority  only 
10  the  highest  forms  of  that. 

This  lact  will  serve  to  harmonize  much  apparent 
contradiction  in  the  writers  above  quoted  and  others. 
Thus  Dr.  J.  W.  Alexander  says,  "  only  one  man  in  a 
thousand  can  be  eloquent ;"  and  yet  the  drift  of  his 
book  is  to  encourage  all  preachers  to  endeavor  to 
become  eloquent.  It  is  in  this  superlative  sense  that 
eloquence  is  the  language  of  the  emotions.  But  in 
admitting  this  we  do  not  deny  the  propriety  or  the 
possibility  of  eloquence  in  addresses  to  the  intellect 
or  appeals  to  the  judgment. 

We  call  a  man  strong  who  can  lift  great  weights, 
but  we  do  not  deny  that  a  man  who  would  fail 
altogether  to  lift  such  weights  has  strength  in  a  lower 
The  power  of  degrcc.  So  WO  Say  a  discourse  is  elo- 
eioquence.  qucut  wliicli  sccurcs  great  control  over 
the  will  and  passions  of  men ;  but  in  so  saying  we  do 
not  deny  a  lower  degree  of  eloquence  to  one  which 
merely  pleases  or  instructs.     Hence  let 

May  be  acqxured.  it  i     .  i      •       i 

none  be  discouraged  m  then*  hopes  to 
attain  eloquence  who  at  first  can  only  aspire  to  its 
first  or  lower  degrees.  Let  all  ministers  especially 
be  diligent  in  acquiring  the  elements  of  success — the 
thoughts,  the  feelings,  the  capacities  of  language  and 
utterance,  and  trust  Providence  for  opportunities 
for  their  successful  exercise,  indeed  for  those  com- 
binations of  circumstances  and  efforts  which  are 
essential  to  the  highest  degrees  of  eloquence.  The 
views  here  advocated  find  strong  corroboration  in  the 
immortal  words  of  Daniel  Webster : 

When  public  bodies  are  to  be  addressed  on  momcntons  occa- 
sions, when  great  interests  are  at  stake  and  strong  passions  ex- 
cited, nothing  is  valuable  in  speech  further  than  it  is  connected 
with  high  intellectual  and  moral  endowments.     Clearness,  force, 


404  PULPIT  ELOQUENCE. 

and  earnestness  are  the  qualities  which  produce  conviction. 
True  eloquence,  indeed,  does  not  consist  in  speech.  It  cannot 
he  brought  from  far.  Labor  and  learning  may  toil  for  it,  but 
they  will  toil  in  vain.  Words  and  phrases  may  be  marshaled 
in  every  way,  but  they  cannot  compass  it.  It  must  exist  in  the 
man,  in  the  subject,  and  in  the  occasion.  Affected  passion,  in- 
tense expression,  the  pomp  of  declamation,  all  may  aspire  to  it  ,• 
they  cannot  reach  it.  It  comes,  if  it  come  at  all,  like  the  out- 
breaking of  a  fountain  from  the  earth,  or  the  bursting  forth  of 
volcanic  fires,  with  spontaneous,  original  native  force.  The 
graces  taught  in  the  schools,  the  costly  ornaments  and  studied 
contrivances  of  speech,  shock  and  disgust  men  when  their  own 
lives,  and  the  fate  of  their  wives,  their  children,  and  their  country 
hang  on  the  decision  of  an  hour.  Then  words  have  lost  their 
power,  rhetoric  is  vain,  and  all  elaborate  oratory  contemptible. 
Even  genius  itself  then  feels  rebuked  and  subdued,  as  in  the  pres- 
ence of  higher  qualities.  Then  patriotism  is  eloquent ;  then  self- 
devotion  is  eloquent.  The  clear  conception,  outrunning  the  de- 
ductions of  logic;  the  high  purpose,  the  firm  resolve,  the  dauntless 
spirit,  speaking  on  the  tongue,  beaming  from  the  eye,  informing 
every  feature,  and  urging  the  whole  man  onward,  right  onward 
to  his  object;  this,  this  is  eloquence,  or  rather  it  is  something 
greater  and  higher  than  all  eloquence ;  it  is  action,  noble,  sub- 
lime, godlike  action. 

§  4.    The   Themes  and   Circumstances  of  the 
Pulpit  favorable  to  the  highest  Eloquence. 

Let  the  above  impressive  declarations  be  compared 
with  what  is  demanded  in  the  Christian  pulpit.  True 
eloquence  "must  exist  in  the  man,  in  the  subject, 
and  in  the  occasion."  The  eloquent  preacher  must 
be  a  man  of  God.  In  his  own  breast  must 
dwell  those  living  emotions  which  he  de- 
sires to  transfer  to  the  hearts  of  others.  His  subject, 
although  not  connected  with  the  rise  or  fall  of  na- 
tions, involves  the  overwhelming  interests  of  souls 
that  will  outlive  all  the  kingdoms  and  empires  of  the 
earth,  while  it  is  identified  with  the  dearest  interests 
of  the  everlasting  kingdom  of  the  Son  of  God. 


PULPIT   ELOQUENCE.  405 

The  occasion  is  ever  one  of  imminent  concern.  It 
may  be  the  last  to  the  preacher,  or  the  last 
to  the  hearer,  and  upon  it  eternal  interests 
are  ever  pending.  If  such  are  the  essential  condi- 
tions of  eloquence  they  focalize  in  the  pulpit  not 
once  in  an  age,  but  as  often  as  the  faithful  minister 
stands  before  dying  men  to  proclaim  the  unsearch- 
able riches  of  Christ. 

It  was  in  view  of  considerations  like  these  that 
John  Quincy  Adams  said  "  the  pulpit  is  especially  the 
throne  of  modern  eloquence,"  legitimately  inferring 
from  his  position  that  it  was  one  of  the  most  solemn 
and  indispensable  duties  of  the  minister  to  qualify 
himself  to  sway  from  that  throne  the  scepter  of  mind, 
and  thus  bring  men  to  the  allegiance  of  the  King  of 
kings. 

Dr.  James  Dixon  recently  said  :  ''  Preaching  is  the 
effort  of  the  preacher's  soul.  It  is  his  soul  itself,  and 
if  the  preacher  only  uses  his  soul,  and  has  it  fur 
nished  with  truth  and  knowledge  and  religion,  he 
must  be  a  good  preacher." 

Here  is  a  beautiful  though  undesigned  comment 
upon  the  idea  expressed  in  the  concluding  words  of 
the  extract  from  Webster.  Neither  eloquence  nor 
preaching  consist  in  language,  but  in  that  which  is 
higher  than  all  language — in  the  action  of  the  soul, 
agitating  and  elevating  the  souls  of  other  men.  What- 
ever helps  that  action,  whether  the  internal  working 
of  the  soul  itself,  or  its  outward  expression  through 
words  or  gestures,  is  a  help  to  the  proper  design  of 
the  preacher,  and  whatever  hinders  that  design  is  a 
clog  upon  the  wheels  of  eloquence. 

I)r.  Skinner  has  a  paragraph  to  the  same  effect : 

Eloquence  is  not  from  knowledge  or  thinking  merely,  but  from 
sympathy,  from  lively  emotion,  from  light  within,  which  burns 


4:06  PULPIT  ELOQUENCE. 

while  it  shines.  Eloquence  is  the  frnit  of  an  engagement  of  the 
powers  and  forces  of  the  mind  m  a  business  operation,  an  aflair 
of  action  directed  to  an  immediate  object.  Interest  is  its  law", 
its  spring,  its  life ;  other  things  being  equal,  the  livelier  the  inter- 
est the  higher  the  strain  of  eloquence.  The  preacher  should  as 
much  as  possible  be  impassionated  by  the  subject ;  should  put 
bimself  wholly  into  it,  so  as  to  be  able  to  give  himself  to  Lis 
hearers  in  and  with  his  discourse. 

A  modern  writer  has  said  : 

Of  all  the  musical  instruments  on  which  men  play,  a  popular 
assembly  is  that  which  has  the  largest  compass  and  variety,  and 
out  of  which,  by  genius  and  study,  the  most  wonderful  effects 
can  be  drawn.  An  audience  is  not  a  simple  addition  of  the  in- 
dividuals that  compose  it.  Their  sympathy  gives  them  a  certain 
social  organism,  which  fills  each  member  in  his  own  degree,  and 
most  of  all  the  orator,  as  a  jar  in  a  battery  is  charged  with  the 
whole  electricity  of  the  battery.  No  one  can  survey  the  face 
of  an  excited  assembly  without  being  apprised  of  new  oppor- 
tunity for  painting  in  fire  human  thought,  and  being  agitated  to 
agitate.* 

Under  these  suggestive  figures  let  the  mi  lister  of 
Christ  again  behold  the  glory  of  his  ofiice,  and  let 
liim  resolve  that  if  God  ever  allows  him  again  to  play 
on  that  "  harp  of  a  thousand  strings  "  he  will  endeavor 
to  make  melody  in  every  heart  to  the  Lord.  If  ever 
again  permitted  to  be  the  organ  of  communication 
between  the  sources  of  heavenly  influence  and  tho 
consciences  of  men  he  will  first  seek  to  be  "endued 
with  power  from  on  high,"  that  he  may  by  the  con- 
tact of  expression  impart  that  power  to  others — first 
be  permeated  with  a  pure  flame  of  love  from  the 
Spirit  of  God,  that  he  may  kindle  a  similar  flame  in 
the  breasts  of  others,  inscribing  on  their  very  souls 
the  image  of  Jesus. 

The  glorious  truths  he  is  sent  to  proclaim,  the  mo- 

*  Atlantic  Mct.Uily,  Sept.,  1858. 


rULPIT   ELOQUENCE.  407 

.    tivcs   drawn   from   tlirce  worlds  wlilcli 

His  theme  and  the  ^       .    ,  . 

circumstanecs.  lu'crc  liim  to  iiistaiit  and  dccisivG  action, 
the  sacredness  of  the  divine  commission,  and  the  fear- 
ful jeopardy  of  perishing  men,  all  crowd  upon  him 
with  an  inspiration  unknown  to  secular  oratory,  and 
leave  him  no  excuse  for  tameness  or  dry  formality. 
The  pure  and  hallowed  associations  of  the  house 
of  God  are  also  favorable  to  the  results  which  a 
minister  should  hope  to  accomplish.  Although 
even  in  the  sanctuary  he  will  have  to  encounter  the 
enmity  of  the  heart  against  God,  yet  it  will  not  be 
without   the    accompanying   strivings   of  the   Holy 

Spirit. 

Besides,  in  every  man's  conscience  he  has  a  coadju- 
tor to  the  work  he  hopes  to  accomplish,  and,  according 
to  Dr.  Griffin,  "it  may  be  relied  on  as  an  everlast- 
ing maxim  that  the  eloquence  best  fitted  to  thrill 
the  heart  of  a  philosopher  is   that  whicli  melts   a 

child." 

Let  not  the  minister  of  God's  truth  then  be  dis- 
couraged by  any  apparently  untoward  circumstances, 
but  le't  him  fully  understand  that  if  he  is  the  man 
God  will  give  him  the  subject  and  the  occasion,  and 
divinely  appointed  aid  for  the  most  noble  employ- 
ment of  human  speech  ever  allotted  to  mortals. 

Self-conviction  is  the  sonl  of  all  eloquence.  And  what  a.e  all 
the  objects  which  ever  elicited  the  fervid  eloquence  of  soldier  or 
patriot  compared  with  those  vast,  august,  and  dread  realities 
which  swim  before  the  eye  and  crowd  upon  the  heart  of  the 
minister  of  Christ?  Convinced  of  these,  he  ascends  the  pulpit, 
Denr'ing  under  the  burden  of  the  Lord,  and  like  the  apostle,  even 
weeping  as  he  tells  his  hearers  they  are  the  enemies  of  the  crosa 
of  Christ  His  own  spiritual  experience  has  left  no  indistinct- 
ness in  his  mental  perceptions.  There  is  nothing  vague  or  un- 
certain, nothing  obscure  or  unintelligible  in  the  speech  of  ^such 
B  one     He  presses  earnestly  toward  his  object.     His  heart  a  d©- 


408  PULPIT  ELOQUENCE.. 

sire  is  that  his  hearers  may  be  saved.  The  power  of  that  inwurd 
eraotiou  he  cannot  conceal.  Chains  cannot  bind  it.  Mountains 
cannot  bury  it.  It  thaws  through  the  most  icy  habits.  It  bursts 
from  the  lip.  It  speaks  from  the  eye.  It  modulates  the  tone. 
It  pervades  the  manner.  It  possesses  and  controls  the  whole 
man.    He  is  seen  to  be  in  earnest ;  he  convinces ;  he  persuades.* 

Here,  then,  is  the  philosophy  of  pulpit  eloquence. 
A  man  believes,  and  therefore  speaks.  If  he  speaks 
well  he  transfers  to  the  bosoms  of  others  the  emotions 
that  glow  in  his  own ;  men  being  so  constituted  that 
right  expressions  of  truth  and  emotion  produce  upon 
them  an  influence  almost  irresistible. 

•  Rev.  W.  Adams,  in  Biblical  Repository,  1842. 


ELEMENTS  OF   POWER.  409 


CHAPTER  XX. 

CONDITIONS  AND  ELEMENTS  OF  POWER  IN  THE 
PULPIT. 

From  the  views  presented  in  the  last  chapter,  it  is 
evident  that  eloquence  alone  is  not  a  guaranty  of 
Buccess  in  preaching,  although  it  is  a  powerful  auxil- 
iary, and  one  which  is  to  be  earnestly  coveted  and 
diligently  sought. 

It  is  now  proposed  to  consider  a  subject  of  still 
greater  importance  by  asking,  What  are  the  elements 
and  conditions  of  power  in  the  pulpit?  There  is  a 
great  difference  between  the  form  and  the  power  of 
preaching.  The  former  is  easy  and,  to  a  certain  ex- 
tent, desirable.  The  latter  is  more  difficult,  but  of 
indispensable  importance.  Many  content  themselves 
with  the  form.  Few  covet  the  power  with  sufficient 
anxiety. 

Granting  that  there  will  ever  be  a  diversity  of  tal- 
ents and  of  administrations  in  the  sacred  office,  there 
are  certain  combinations  of  equal  importance  to  all. 
The  present  theme  is  one  of  vast  magnitude,  but  its 
fundamental  principles  have  been  so  fully  elaborated 
in  the  foregoing  chapters  that  it  only  seems  neces- 
sary in  this  to  present  a  comprehensive  summary. 
The  following  enumeration  of  elements  and  condi- 
tions is  not  made  in  the  idea  of  exhausting  the  sub- 
ject, but  rather  in  hope  of  suggesting  its  prominent 
features. 

1.  Strong  and  clear  conceptions  of  the  magnitude 
Q/nd  dignity  of  the  'preacher'^ s  work  may  he  regarded 


410  STRONG   CONCEPTIONS. 

as  a  jprimary  condition  of  poioer  in  the  performance 
of  it.  No  man  who  cliooses  the  ministry  as  a  theater 
for  professional  display,  or  enters  the  priest's  office  for 
a  morsel  of  bread,  can  ever  expect  to  rise  to  a  just 
conception  of  its  higher  glories.  He  who  would 
attain  not  only  to  such  a  conception,  but  to  its  demon- 
stration before  God  and  man,  must  set  before  his 
mind  continually  the  greatness  of  his  high  calling, 
which  is  of  God  in  Christ  Jesus,  not  allowing  it  to  be 
regarded  as  secondary  to  any  earthly  dignity.  In- 
deed, he  should  magnify  his  office  as  one  divinely 
appointed  to  promote  the  moral  welfare  of  men  and 
nations,  and  transcending  in  the  greatness  of  its  de- 
sign all  human  offices.  It  conduces  primarily  to  the 
spiritual  good  of  immortal  souls,  and  ultimately  to  the 
consummation  of  God's  great  plans  for  the  establish- 
ment of  the  Redeemer's  kingdom.  To  be  sent  forth 
to  preach  the  Gospel  is  to  be  appointed  embassadors 
for  Christ,  as  though  God  did  beseech  men  by  us  to 
be  reconciled  to  himself.  This  office  too,  when  faith- 
fully performed,  is  destined  to  be  crowned  with  the 
glories  of  eternity.  Souls  rescued  from  sin  and  death 
will  be  its  immortal  trophies.  It  will  be  forever 
identified  with  the  destined  victories  of  the  cross  and 
with  the  ultimate  overthrow  of  Satan's  kingdom.  If 
the  patriot  in  the  hour  of  battle  needs  to  inflame  his 
courage  by  thoughts  of  his  country's  weal,  so  should 
leaders  in  Christ's  militant  host  think  often  of  the 
sacred  interests  of  the  Church,  for  which  the  Redeemer 
shed  his  precious  blood,  and  thus  be  quickened  to  the 
most  self-denying  efi'orts. 

2.  A  love  for  his  worh.  Through  whatever  agony 
of  soul  a  man  may  have  reached  the  conviction  of  a 
personal  duty  to  preach  the  Gospel,  when  that  con- 
viction is  reached  he  should  press  it  to  liis  heart  of 


LOVE   AND   DILIGENCE.  411 

Iiearts.  He  has  no  riglit  to  go  about  the  work  of 
preaching  the  glorious  Gospel  complainingly  or  like 
a  driven  slave.  He  should  make  it  his  delight  and 
his  constant  joy. 

3.  He  should  show  this  love  ly  diligence^  zeal,  and 
faithfulness  in  the  work  itself.  By  such  means  he 
will  gain  an  ever-increasing  fitness  for  the  holy  office, 
and  an  augmented  power  for  the  discharge  of  its  du- 
ties. The  most  diligent  and  thorough  preparation 
will  become  habitual  to  him,  and  instead  of  his  mate- 
rial being  exhausted  by  use,  he  will  find  it  to  spring 
up,  both  in  his  mental  conception  and  his  religious 
experience,  with  increasing  volume  and  freshness  as 
he  employs  for  God's  glory  that  which  has  flowed 
from  the  same  fountain  before.  As  he  becomes  the 
spiritual  adviser  of  his  flock,  and  learns,  by  visiting  the 
poor  and  the  distressed,  and  mingling  in  scenes  of 
sickness,  death,  and  mourning,  how  bitter  is  the  cup 
of  human  sorrow,  he  will  become  more  than  ever 
qualified  to  administer  the  consolations  of  true  relig- 
ion. And  when  similar  afllictions  come  upon  himself 
and  those  to  whom  he  is  bound  by  strong  ties  of 
affection,  if  faithful  to  his  calling  and  the  grace  given 
to  sustain  him  in  it,  his  ministry  will  be  tinged  with 
deeper  shades  of  meaning  and  a  holier  power  of  influ- 
ence. As  he  becomes  more  deeply  interested  in  pro- 
moting the  salvation  of  men,  not  only  will  themes 
multiply  for  his  choice,  but  rich  and  heavenly  mate- 
rial will  aggregate  around  them,  conducing  to  a 
treatment  more  practical  and  powerful  than  is  possi- 
ble in  mere  theoretic  study. 

4.  Preaching  must  le  the  great  lusiiiess  of  all  who 
would  wield  the  povKr  of  the  pidpit.  It  must  not  bo 
gecondary  to  teaching,  to  authorship,  to  philosophical 
Rtudy,  to  science,  nor,  in  fact,  to  anything.     Many 


4:12  DISCRETION. 

other  good  objects  may  come  in  as  its  auxiliarieSj  bat 
wbeuever  any  one  usurps  priority  of  attention  it  will 
be  at  the  expense  of  pulpit  power.  Facts  show  that 
but  few  men  have  been  greatly  celebrated  or  useful  aa 
preachers  who  did  not,  at  least  at  the  time  of  their 
success,  make  preaching  their  one  great  business. 

5.  An  important  element  of  success  in  preaching  is 
the  purpose  and  habit  of  mahing  everything  subservi- 
ent to  the  grand  object  of  the  preacher's  life. 

As  this  topic  has  been  alluded  to  under  the  head 
of  special  preparation,  it  here  requires  only  the  addi- 
tional remark  that  a  minister  should  not  only  endeavor 
to  turn  his  observation,  experience,  reading,  and  study 
to  present  account  in  preaching,  but  to  accumulate 
from  the  same  sources  stores  of  material  for  future 
use.  A  classified  record,  particularly  of  his  pastoral 
experiences,  may  in  the  course  of  years  become  ex- 
ceedingly valuable  as  a  means  of  illustration  to  Gospel 
truth,  while  some  systematic  notation  of  the  facts 
which  his  reading  has  accumulated  will  place  at  his 
instant  disposition  much  material  which  long  and 
special  study  might  fail  to  secure. 

6.  Discretion  in  the  choice  and  adaptation  of  sub 
jects  to  promote  the  moral  welfare  of  hearers. 

In  preaching  it  is  important  to  say  the  right  thing 
at  the  right  time  and  in  the  right  way.  Opportuni- 
ties for  doing  good  once  passed  are  gone  forever; 
but  rightly  improved,  become  helps  for  each  succeed- 
ing opportunity.  In  the  earlier  part  of  a  minister's 
career  he  can  only  act  upon  theory ;  but  if  he  is  care- 
ful to  observe  the  effect  of  his  communications  and 
of  his  manner  he  will  soon  gain  increased  confidence 
in  right  efibrts  and  augmented  power  in  the  applica- 
tion of  truth.  As  it  is  impossible  to  be  eloquent  in 
any  important  sense  on  trivial  subjects,  so  it  is  impos- 


GOSPEL  THEMES.  413 

eible  to  wield  tlie  power  of  the  pulpit  without  seizing 
npon  those  great  and  sublime  topics  which  God  has 
designed  to  be  the  means  of  rousing  men's  consciences, 
and  of  stirring  within  them  fears  and  hopes  with  ref- 
erence to  their  immortal  destiny.  In  the  conclusion 
of  his  work  on  the  natural  and  supernatural,  Bush- 
nell  has  a  fine  paragraph  which  corroborates  this 
view: 

Preaching  deals  appropriately  in  the  supernatural,  publishing 
to  guilty  souls  what  has  come  into  the  world  from  above  the 
world — Christ  and  his  salvation.  We  ask  how  often,  with  real 
sadness,  Whence  the  remarkable  impotence  of  preaching  in  our 
time?  It  is  because  we  concoct  our  gospels  too  much  in  the 
laboratories  of  our  understanding;  because  we  preach  too  many 
disquisitions,  and  look  for  effects  correspondent  only  with  the 
natural  forces  exerted.  Sure  preaching  is  a  testimony ;  it  offers 
not  things  reasoned  in  any  principal  degree,  but  things  given, 
supernatural  things,  testifying  them  as  being  in  their  power  by 
an  utterance  which  they  fill  and  inspire.  It  brings  new  premises, 
which  of  course  no  argument  can  create,  and  therefore  speaks  to 
faith.  And,  what  is  most  of  all  peculiar,  it  assumes  tlie  fact,  in 
men,  of  a  religious  nature,  higher  than  a  mere  thinking  nature, 
which,  if  it  can  be  duly  awakened,  cleaves  to  Christ  and  his  sal- 
vation with  an  almost  irresistible  affinity.  Hence  it  is  that  so 
many  infidels  have  been  converted  under  preaching  that  went 
directly  by  their  doubts,  only  bringing  up  the  mighty  themes  of 
God  and  salvation,  and  throwing  them  in  as  torches  into  the 
dark,  blank  cavern  of  their  empty  heart.  They  are  not  put  upon 
their  reason,  but  the  burning  glow  of  their  inborn  affinities  for 
the  divine  are  kindled,  and  the  blaze  of  these  overtops  their 
speculations  and  scorches  them  down  by  its  glare.  Doubtless 
there  are  times  and  occasions  when  something  may  be  gained 
by  raising  a  trial  before  the  understanding.  But  there  may  also 
be  something  lost  even  in  cases  where  that  kind  of  issue  is  fairly 
gained.  Many  a  time  nothing  is  wanting  but  to  speak  as  to  a 
soul  already  hungry  and  thirsty,  or  if  not  consciously  so,  ready 
to  hunger  and  thirst  as  soon  as  the  bread  and  water  of  life  are 
presented.  No  man  is  a  preacher  because  he  has  something  like 
or  about  a  Gospel  in  his  head.    He  really  preaches  only  when 


414:  AN    AIM  BEYONL   SUCCESS. 

his  person  is  the  living  embodiment,  the  inspired  organ,  of  the 
Gospel;  in  that  manner  no  mere  human  power,  but  the  demon- 
stration of  a  christly  and  divine  power.  It  is  in  this  manner 
that  preaching  has  had,  in  former  times,  effects  so  remarkable. 

In  this  manner  only  can  its  grand  and  glorious 
ideal  be  realized  at  the  present  time  and  in  the  future. 

7.  There  must  he  in  every  case  a  higher  aim  than 
mere  success  as  estimated  hy  man. 

There  is  danger  of  setting  up  standards  of  external 
progress  with  which  to  be  satisfied,  rather  than  aim- 
ing supremely  and  constantly  at  the  salvation  of  souls 
and  the  glory  of  God,  whether  encouraged  by  appar- 
ent success  or  not.  ^Nq  should  be  jealous  of  the  ap- 
plause of  men,  and  should  labor  to  secure  the  honor 
that  comes  down  from  God.  We  should  trample  in 
the  dust  the  ambition  of  preaching  sermons  to  be 
admired,  and  exalt  our  aims  to  the  more  worthy 
aspiration  of  winning  souls  to  Christ  as  often  as  we 
open  our  lips  in  his  name. 

8.  A  holy  life  and  an  influential  Christian  example^ 
Without  these  our  best  sermons  will  pass  for  decla- 
mation, and  those  who  hear  them  will  retort  upon  us, 
*'  Physician,  heal  thyself."  With  these  our  very  life 
will  be  eloquent,  and  even  an  imperfect  or  halting 
speech  will  be  owned  of  God.  In  equal  manner  and 
to  a  corresponding  degree  will  the  highest  capacities 
and  the  noblest  attainments  be  blessed  from  on  high 
as  chosen  agencies  of  pulpit  power. 

9.  The  sjnrit  and  practice  of  deep  devotion. 

Here  is  the  sacred  fountain  from  wliich  our  best 
thoughts  and  holiest  emotions  must  flow.  Here  we 
must  bring  the  richest  trophies  of  our  own  study  and 
our  imagination  to  be  consecrated  as  upon  God's 
altar,  and  to  be  baptized  as  with  the  dews  of  heav- 
enly inspiration.     Having  secured  this  precious  bap« 


(HWS   ±>LESS1NG.  415 

tism,  our  hearts  will  overflow,  and  our  lips  will  become 
a  fountain  of  blessing  to  others. 

10.  The  hlcssmg  and  imetlon  of  the  Holy  One. 

"  Without  me,"  says  Christ,  "  ye  can  do  nothing." 
But  he  enables  his  faithful  apostle  to  say,  "  I  can  do 
all  thino-s  throuo-h  Christ  which  streno-theneth  me." 
The  outpouring  of  the  Holy  Ghost  and  the  gift  of 
tongues  of  fire  were  simultaneous  bestowments  of 
God  upon  his  Church  ;  and  while  the  former  remains, 
the  latter  in  its  most  important  spiritual  sense  will 
not  be  wanting.  O  that  every  minister  of  the  Lord 
Jesus  might  in  every  sermon  experience  the  support 
and  guidance  of  this  assisting  grace !  By  such  means 
only  can  he  attain  the  full  measure  of  that  power 
which  the  Master  of  assemblies  waits  to  manifest 
through  him  for  the  salvation  of  perishing  men. 


416  ERRONEOUS  VIEWS. 


CHAPTER    XXI. 

DIVINE    ASSISTANCE    IN    PREACHING. 

ERRONEOUS   VIEWS. 

Two  classes  of  error  prevail  witli  respect  to  the 
Bubject  of  divine  assistance  in  preaching  the  Gospel. 

Some  seem  to  suppose  that  if  a  man  is  truly  pious, 
and  has  a  call  from  God  to  preach,  he  has  onlj  to 
open  his  mouth  and  it  will  be  filled  with  arguments. 
Yiews  of  this  class  lead  to  indolence,  if  not  to  pre- 
sumption. 

On  the  other  hand,  some  persons  reject  the  idea  of 
special  divine  assistance,  and  teach  the  minister  to 
depend  wholly  upon  his  own  powers  and  exertions, 
and  the  general  favor  and  providential  blessing  of 
the  Lord. 

The  truth  lies  between  these  extremes.  It  is  no 
more  difficult  for  the  Almighty  to  supply  the  assist- 
ance needed  by  his  servants  in  special  than  in  general 
forms. 

All  Christian  men,  of  course,  acknowledge  their 
dependence  upon  God  for  the  capacity  to  speak  at 
all.  But  as  they  enjoy  this  in  common  with  other 
men,  some  inquire  doubtfully  whether  they  are  to 
expect  anything  more  than  the  ordinary  gifts  of  life 
and  health  and  reason. 

The  position  assumed  in  this  chapter  is  that  special 
divine  aid  should  be  sought,  and  may  be  expected  as 
often  as  a  Christian  minister  attempts  to  preach  the 
Gospel. 

It  may  not  be  possible  to  define  precisely  in  what 


AID  NECESSARY.  4-17 


^rm  or  de-ree  this  aid  is  received ;  and  yet  it  is  or 
may  be  a  positive  influeiice-wliat  no  lawyer  or  polit- 
ical speaker  is  authorized  to  expect-enlightening  the 
mmd  warming  the  heart,  guiding  the  judguient,  and 
even  invigorating  the  physical  frame,  especially  giv- 
inc;  fluency  to  the  tongue. 

The  proposition  announced  may  be  established  l)y 
three  classes  of  arguments,  based  on  the  nature  ot 
the  case,  the  Holy  Scriptures,  and  the  experienco 
of  devout  men  in  different  ages  of  the  Church. 

s  1    The  Nature  of  the  Work  renders  Special 
^      Assistance  from  God  highly  probable. 

1.  It  is  God's  work  that  the  minister  is  sent  to  do. 

2*  The  work  is  great  and  difficult. 

3*.  Man's  unaided  strength  is  inadequate   to  its 

risiht  performance.  ^      ^x. 

""Who,"  said  the  apostle,  "is  sufficient  for  these 
thinc^s?"  3  Cor.  ii,  16.  A  few  verses  following  he 
adds-  "Not  that  we  are  sufficient  of  oursdves  to 
think  anything  as  of  ourselves;  but  our  sufficiency 
is  of  God;  who  also  hath  made  us  able  ministers  of 
the  new  testament."  „     ^    ,      r^^    - 

Now  if  it  be  admitted  that  the  call  of  the  Clms- 
t;an  minister  is  truly  divine,  and  for  an  object  worthy 
of  the  divine  solicitude ;  that  the  minister  needs  help 
and  that  God  is  able  to  bestow  it,  is  it  not  an  una- 
voidable inference  that  the  minister  may  receive  a„d 
ought  specially  to  seek  the  very  assistance  tha  e 
L!ds?  But  this  question  is  not  to  be  rega  ded 
merely  in  the  light  of  probabilities.  Let  us,  the.e- 
fore,  consider  the  light  thrown  upon  it  by  the  Scrip- 


tures. 2^ 


418  AID  PKOMISED. 

§  2.   The  Scriptuees  make  it  certain  that 
Assistance  will  be  given. 

Tlie  Old  Testament  abounds  in  expressions  which 
indicate  that  the  Spirit  of  God  was  given  to  aid  min- 
isters of  religion,  and  especially  the  priests  and  proph- 
ets of  the  Jewish  dispensation. 

As  an  example  I  quote  lumbers  xi,  25,  26  :  "  And 
the  Lord  came  down  in  a  cloud,  and  spake  unto  him, 
(Moses,)  and  took  of  the  spirit  that  was  upon  him, 
and  gave  it  unto  the  seventy  elders :  and  it  came  to 
pass,  that,  when  the  spirit  rested  upon  them,  they 
prophesied,  and  did  not  cease.  But  there  remained 
two  of  the  men  in  the  camp,  the  name  of  the  one  was 
Eldad,  and  the  name  of  the  other  Medad :  and  the 
spirit  rested  upon  them ;  and  they  were  of  them  that 
were  written,  but  went  not  out  unto  the  tabernacle : 
and  they  prophesied  in  the  camp." 

Also,  2  Sam.  xxiii,  1,  2 :  "  David  the  son  of  Jesse 
said,  .  .  .  and  the  sweet  psalmist  of  Israel  said,  TJie 
Spirit  of  the  Lord  spake  hy  une^  and  his  word  was  in 
my  tongue y 

Job  said,  xxxii,  8  :  "  There  is  a  spirit  in  man  :  and 
the  inspiration  of  the  Almighty  giveth  them  under- 
standing." 

Ezekiel  said,  xi,  5 :  "  The  spirit  of  the  Lord  fell 
upon  me,  and  said  unto  me.  Speak;  Thus  saith  the 
Lord." 

This  last  expression  may  be  considered  the  formula 
of  prophetic  utterance. 

Such  passages  fully  prove  the  bestowment  of  di- 
vine aid  upon  religious  teachers  among  the  Jews, 
without  indicating  any  reason  why  it  may  not  be 
equally  granted  under  the  Christian  dispensation. 

The  testimony  of  the  Scriptures,  with  reference  to 


AID   PROMISED.  419 

Bpiritual  aid  for  the  Christian  ministry,  may  be  di- 
vided into  five  classes : 

1.  Indirect  promises. 

2.  Direct  promises. 

.^.  Prayers  for  such  aid. 

4.  Acknowledgment  of  divine  aid. 

5.  Incidental  proofs  that  it  was  sought  and  re- 
ceived by  the  apostles. 

In  this  chapter  it  is  only  necessary  to  give  speci- 
men texts. 

1.  Indirect  promises. 

James  i,  5,  6 :  "  If  any  of  you  lack  wisdom,  let 
him  ask  of  God,  that  giveth  to  all  men  liberally,  and 
upbraideth  not ;  and  it  shall  be  given  him.  But  let 
him  ask  in  faith,  nothinc^  waverino;." 

Remarks.  Wisdom  is  specially  needed  in  preach- 
ing the  "Word,  and  may  be  most  appropriately  asked 
for  in  faith.  Under  this  head  might  be  quoted  all 
the  numerous  promises  which  pledge  the  divine  aid 
in  our  formation  of  a  Christian  character. 

Every  part  of  that  character  becomes  auxiliary  to 
preaching,  and  we  are  authorized  to  ask  God  for 
special  grace  according  to  our  responsibilities.  This 
special  assurance  was  given  to  Paul  when  praying 
for  a  removal  of  the  thorn  in  the  flesh. 

2  Cor.  xii,  9  :  "  My  grace  is  sufficient  for  thee." 

He  also  appears  in  the  following  passage  to  have 
referred  to  divine  assistance  in  preaching,  as  gener- 
ally provided  for  in  the  economy  of  grace. 

Epli.  iii,  20,  21 :  "  Now  unto  him  that  is  able  to  do 
exceeding  abundantly  above  all  that  we  ask  or  think, 
according  to  the  power  that  worketh  in  zis^  unto  him 
be  glory  in  the  church  of  Christ  Jesus." 

2.  The  first  direct  proinise  to  be  quoted  is  that  of 
tlie  Saviour  himself,  which  is  coupled  with  the  apoa- 


420  AID   PROMISED. 

tollc  commission  and  a  part  of  the  sarjio.  Matthew 
xxviii,  19,  20 :  "  Go  ye  therefore,  and  teach  all  na- 
tions .  .  .  and  lo,  I  am  with  you  always,  even  unto 
the  end  of  the  world." 

As  preaching  was  the  great  business  of  the  apos- 
tle-s,  to  whom  Christ's  presence  was  promised,  thev 
certainly  were  authorized  to  expect  his  aid  in 
T^reaching. 

The  several  evangelists  repeat  Christ's  promise  of 
aid  to  those  of  his  disciples  who  should  in  persecu- 
tion be  arraigned  before  governors  and  kings  for  his 
sake. 

Matthew  x,  19,  20 :  ''  It  shall  be  given  you  in  that 
same  hour  what  ye  shall  speak.  For  it  is  not  ye  that 
speak,  but  the  Spirit  of  your  Father  that  speaketh 
in  you." 

Luke  xii,  12 :  "  For  the  Holy  Ghost  shall  teach 
you  in  the  same  hour  what  ye  ought  to  say." 

Luke  xxi,  15 :  "  For  I  will  give  you  a  mouth  and 
wisdom,  which  all  your  adversaries  shall  not  be  able 
to  gainsay  nor  resist." 

Tiiese  passages  are  not  quoted  as  wholly  applicable 
to  the  subject  of  preaching.  There  was  a  wide  and 
characteristic  difference  between  the  defense  of  the 
persecuted  disciples  and  their  free  declaration  of  the 
Gospel.  Yet  the  aid  promised  in  the  one  case  is 
precisely  what  is  needed  and  may  be  expected  in 
certain  conditions  of  the  other. 

But  direct  help  in  preaching  was  also  specially 
promised  by  our  Lord  just  prior  to  his  ascension. 
Acts  i,  8:  ^'But  ye  shall  receive  power,  after  that 
the  Holy  Ghost  is  come  upon  you :  and  ye  shall  be 
witnesses  unto  me  both  in  Jerusalem,  and  in  all 
Judea,  and  in  Samaria,  and  unto  the  uttermost  part 
of  the  earth." 


AID  ACKNOWLEDGED.  421 

3.  Prayers  for  aid. 

Eph.  vi,  18, 19  :  "  Praying  always  with  all  prayer," 
etc.  "And  for  me,  that  utterance  may  be  given  unto 
jne,  that  I  may  open  my  mouth  boldly,  to  make  known 
the  mystery  of  the  Gospel."  Col.  iv,  3 :  "  Withal 
praying  also  for  us,  that  God  would  open  unto  us  a 
door  of  utterance,  to  speak  the  mystery  of  Christ,  for 
which  I  am  also  in  bonds." 

4.  Achnowledgments  of  aid. 

Luke  more  than  once  intimates  that  the  Saviour 
himself  was  aided  in  preaching  and  giving  command- 
ments to  his  disciples  by  the  Holy  Ghost. 

The  apostles  make  repeated  acknowledgment  of 
similar  influence.  Paul  said.  Acts  xxvi,  22  :  "  Having 
therefore  obtained  help  of  God,  I  continue  unto  this 
day,  witnessing  both  to  small  and  great,"  etc.  1  Cor. 
ii,  13:  "Which  things  also  we  speak,  not  in  the 
words  which  man's  wisdom  teacheth,  but  which  the 
Holy  Ghost  teacheth ;  comparing  spiritual  things  with 
spiritual."  2  Cor.  xii,  9,  10  :  "  Most  gladly  therefore 
w411 1  rather  glory  in  my  infirmities,  that  the  power  of 
Christ  may  rest  upon  me.  .  .  .  For  when  I  am  weak, 
then  am  I  strong."  CoL  i,  28,  29:  "Whom  we 
preach,  warning  every  man  and  teaching  every  man 
in  all  wisdom ;  that  we  may  present  every  man  per- 
fect in  Christ  Jesus :  whereunto  I  also  labor,  striving 
according  to  his  working,  which  worketh  in  me 
mightily."  2  Tim.  iv,  17:  "Notwithstanding  the 
Lord  stood  with  me  and  strengthened  me  ;  that  by  mo 
the  preaching  might  be  fully  known,  and  that  all 
the  Gentiles  might  hear,  and  I  was  delivered  out  of 
the  mouth  of  the  lion." 

5.  Other  jproofs  that  such  aid  was  giveii  to  tJie 
Q/postles  generally. 

Mark  xvi,  20 :  "  And  they  went  forth,  and  preached 


422  PROOFS  OF  AID  GIVEN. 

everywhere,  the  Lord  working  with  them,  and  con- 
firming the  word  with  signs  following." 

Acts  ii,  4:  "And  they  were  all  filled  with  tho 
Holy  Ghost,  and  began  to  speak  with  ether  tongues, 
as  the  Spirit  gave  them  utterance." 

Acts  iv,  8:  "Then  Peter,  filled  with  the  Holy 
Ghost,  said  unto  them,"  etc. 

Acts  vi,  10 :  "  And  they  were  not  able  to  resist  the 
wisdom  and  the  spirit  by  which  he  (Stephen)  spake." 

1  Peter  i,  12 :  "  Unto  us  they  did  (the  prophets) 
minister  the  things  which  are  now  reported  unto  you 
by  them  that  have  preached  the  Gospel  unto  you 
with  the  Holy  Ghost  sent  down  from  heaven." 

The  argument  from  the  foregoing  examples  is 
plain  and  conclusive. 

Did  the  apostles  receive  divine  aid  in  preaching  ? 
So  may  we,  having  the  same  work  and  the  like  pre- 
cious promises.  Did  they  pray  for  this  great  blessing? 
So  should  we  in  faith  believing,  and  receiving  answer 
to  our  prayers,  should  gratefully  acknowledge  thfi 
favor  bestowed. 

§  3.  Experience  of  Devout  Ministers. 

The  experience  of  devout  ministers  in  all  ages 
of  the  Church  shows  that  similar  aid  may  still  be  ex- 
pected, and  should  be  sought  for  by  all  who  hope  to 
preach  the  Gospel  efi'ectively. 

1.  The  best  of  ministers  have  felt  and  often  ex 
pressed  their  sense  of  need  of  the  divine  aid  in  their 
great  work. 

TLis  appears  from  numerous  examples  of  ministe- 
rial autobiography. 

2.  Such  men  have  frequently  acknowledged  their 
consciousness  of  having  received  help  from  God  both 
in  the  study  and  preaching  of  his  holy  word. 


MINISTERIAL   EXPERIENCE.  423 

This  fact  also  is  so  familiar  to  tlie  readers  of  minis- 
terial biography  that  space  will  not  be  taken  for 
examples. 

In  addition  to  these  ordinary  experiences,  there 
have  not  been  wanting  cases  in  which  the  sermon 
prepared  by  the  faithful  minister  has  been  entirely 
displaced  from  his  mind,  and  another  one  given  to 
him,  apparently  for  some  important  special  purpose. 

"While  it  would  not  be  difficult  to  produce  proofs 
of  this  position  from  every  prosperous  period  of  the 
history  of  the  Church,  the  following,  from  the  recently 
published  life  of  the  Eev.  Dr.  Bangs,  will  suffice  as 
representative  statements  of  the  experience  of  intelli- 
gent and  devoted  ministers  in  reference  to  special  di- 
vine aid  in  preaching. 

The  first  extract  describes  the  very  beginning  of 
that  great  and  good  man's  career  as  a  preacher  when 
he  was  yet  anxious,  if  not  doubtful,  respecting  his  di- 
vine call  to  the  holy  ministry. 

I  was  up  e^rly  on  Sunday  morning  and  earnestly  prayed  for 
divine  aid.  My  mind  was  sorely  oppressed,  and  in  family  prayer 
I  was  much  bound  in  spirit,  and  wished  I  had  not  undertaken 
the  task.  The  principal  part  of  the  time  after  rising  from  my 
bed  till  the  hour  appointed  for  the  meeting  I  spent  upon  my 
knees.  I  felt  burdened  with  an  insupportable  lojtd,  and  my  mind 
was  shrouded  in  darkness.  I  finally  besought  God  that  if  he  had 
called  me  to  preach,  he  would  be  pleased  to  open  my  mouth,  and 
bless  me  and  the  people  with  the  consolation  of  his  spirit ;  but 
if  he  had  not  called  me,  he  would  shut  my  mouth,  and  I  would 
return  home  and  try  no  more.  After  coming  to  this  conclusion 
1  was  tranquil,  and  awaited  the  result  with  resignation.  The 
people  assembled,  and  after  singing  and  prayer,  I  no  sooner 
opened  my  mouth  than  the  Lord  filled  it  with  words  and  argu- 
ments ;  the  Scriptures  seemed  like  a  fruitful  field  before  me.  The 
word  of  God  was  like  fire  in  my  bones,  and  its  utterance  wa? 
attended  with  the  "  Holy  Ghost  and  with  power."  I  felt  as  if  I 
were  in  the  very  suburbs  of  the  heavenly  Jerusalem,  and  the 


424:  CONSCIOUSNESS   OF  AID. 

people  of  God  were  refreshed  as  with  new  wine.     The  Lord  ib 
deed  answered  "  as  by  fire  from  heaven.*' 

A  few  years  later  he  writes  : 

I  then  read  for  my  text,  "  Repent  ye  therefore,  and  be  con 
verted,  that  your  sins  may  be  blotted  out,  when  the  times  of  re^ 
freshing  shall  come  from  the  presence  of  the  Lord."  In  explaining 
and  enforcing  these  words,  I  felt  that  my  divine  Master  was 
with  me  in  truth  and  power ;  every  cloud  was  dispelled  from  my 
mind,  and  my  heart  overflowed  with  love  for  these  people.  I 
believe  I  preached  with  the  Holy  Ghost  sent  down  from  heaven. 

ITearly  fifty  years  later  he  makes  the  following 
records : 

August  4,  1851.  While  speaking  the  Lord  filled  my  heart 
with  his  love,  and  put  words  and  arguments  into  my  mouth  of 
which  I  had  not  thought  before,  and  they  appeared  to  go  like 
fire  through  the  assembly.  It  was  a  time  of  refreshing  from  the 
presence  of  God.  While  preaching  my  heart  expanded  with 
enlarged  views  of  the  goodness  of  God,  and  my  tongue  was  un- 
loosed to  speak,  I  cannot  but  believe,  in  the  Holy  Ghost  with 
much  assurance.     O  how  good  is  the  Lord  to  me ! 

September  23.  I  had  a  blessed  time  in  preaching  Sabbath 
morning  on  the  influence  of  the  Holy  Spirit.  It  seemed  as  if  the 
fire  of  His  inspiration  came  down  upon  me  while  speaking,  and 
upon  the  assembly  while  listening,  so  that  we  were  abundantly 
refreshed  and  strengthened,  and  felt  as  if  we  could  go  on  our 
way  rejoicing.  I  am  deeply  humbled  under  a  consciousness  of 
my  utter  un  worthiness  before  God,  and  often  wonder  how  it  is  that 
he  condescends  so  abundantly  to  bless  and  comfort  me.  It  is 
not  surely  for  my  sake,  but  for  Christ's  sake,  and  for  the  sake  of 
his  people  whom  he  loves,  and  to  whom  he  sends  me  to  minis- 
ter, that  he  pours  the  riches  of  his  grace  into  my  poor  heart. 

The  point  of  union  hetween  natural  effort  and 
supernatural  aid  is  doubtless  that  of  the  full  exer- 
tion of  our  natural  powers  first  and  preparatory  to 
the  assistance  we  need. 

The  gracious  provisions  of  divine  aid  are  not  to  bo 


POINT  OF   UNION.  425 

presumed  upon  as  a  matter  of  routine  or  for  tlie  en- 
couragement of  indolence,  but  only  to  be  expected 
when  human  effort  has  done  its  full  work,  and  prayer 
and  faith  have  brought  God's  blessing  upon  it. 

The  truth  indeed  has  a  certain  inherent  power, 
which  it  often  exerts  when  indifferently  uttered ;  but 
the  preaching  of  the  Gospel  requires  the  full  native 
force  of  truth  applied  with  the  highest  human  skill, 
and  attended  by  the  power  of  the  Divine  Spirit. 

This  glorious  combination  every  humble,  faithful, 
and  diligent  minister  may  hope  to  attain  Qiorious  comw- 
often,  if  not  regularly,  in  his  own  experi-  ^^^^°^ 
ence.  According  to  his  labor  and  his  faith  it  will 
doubtless  be  to  him.  As  with  reference  to  other 
mysteries  of  the  Spirit  of  God,  it  is  doubtless  impos- 
sible to  explain,  or  even  fully  comprehend,  the  man- 
ner of  this  divine  and  hallowed  influence.  But,  as  in 
all  cases  of  religious  experience,  we  are  most  concerned 
with  the  fact. 

The  fact  being  provided  for  in  the  economy  of 
grace,  it  is  not  limited  to  time ;  and  those  who  would 
exercise  an  apostolic  ministry  must,  with  ardent  sup- 
plications and  self-denying  labors,  strive  to  realize  it 
themselves,  and  hand  it  down  to  generations  follow- 
i/ig  both  by  precept  and  example. 


426  PUBLIC  PEAYEB. 


CHAPTER  XXII. 

PUBLIC  PRAYER  AS  A  BRANCH  OF  PULPIT 
SERVICE. 

It  is  impossible  to  overrate  the  responsibility  of 
ministers  in  reference  to  a  right  conduct  of  the  devo- 
tions of  the  sanctuary.  'No  earthly  act  is  more  solemn 
than  that  of  a  whole  assembly  worshiping  God.  In 
Ministerial  re-  ^^^^  ^^^5  ^^  usually  conductcd  in  Christian 
Bponsibiiity,  temples,  the  minister  becomes  a  leader  to 
the  people.  How  gross  the  error  if  he  lead  them 
astray  from  the  fount  of  blessings !  How  delightful 
the  privilege  if  he  lead  them  to  the  very  throne  of  the 
heavenly  grace !  Ill-conducted  public  prayer  is  a 
stumbling-block  and  an  offense  to  the  pious,  and  a 
source  of  scoffing  to  the  ungodly.  Well-conducted, 
it  softens  the  heart  of  the  obdurate,  quickens  the  re- 
ligious sensibilities  of  believers,  and  kindles  pure 
flames  of  devotion  in  their  souls. 

In  offering  public  prayer  the  minister  rises  to  his 
highest  representative  capacity.  It  therefore  behooves 
him  to  guard  carefully  against  every  species  of  fault 
which  might  mar  the  influence  of  his  devotional  ut- 
terances, and  to  cultivate  every  excellence  which 
might  contribute  to  the  religious  edification  of  his 
people,  or  conduce  to  the  nearness  of  his  own  ap- 
proaches to  God.  The  idea  of  the  great  solemnity 
of  public  worship  gave  rise  to  the  use  of  liturgies, 
and  is  the  principal  argument  for  their  continued 
us/;. 

Within  a  certain  limit,  as  that  of  fixed  occasionfl 


FAULTS  OF  PUBLIC  PRAYER.        427 

ftomewhat  rarely  occurring,  the  argument  is  valid; 
but  when  extended  beyond  that  limit  it  leads  to  a 
tautology  and  a  stiiFness  widely  at  variance  with  the 
adaptation  and  holy  freedom  which  ought  to  charac- 
terize the  worship  of  the  living  God  whether  in 
public  or  in  private.  Without  pausing  to  discuss  the 
propriety  or  even  the  right  use  of  liturgical  forms,  the 
present  chapter  will  be  devoted  to  extemporaneous 
prayer,  which  it  will  assume  to  be  the  normal  mode 
of  worship.  It  will  present  briefly,  1.  Certain  defects 
to  be  avoided ;  2.  The  leading  qualities  essential  to 
excellence;  and,  3.  Suggest  the  means  to  be  em- 
ployed for  the  attainment  of  excellence  in  this 
•mportant  exercise. 

§  1.  Faults  of  Public  Prayer. 

In  this  holy  engagement  anything  is  a  fault  which 
tiinders  the  attainment  of  its  appropriate  object  as  a 
means  of  communion  between  man  and  his  Maker, 
tt  is  deemed  unnecessary  here  to  enumerate  those 
moral  impediments  which  debar  access  to  God  and 
make  prayer  a  mockery.  It  is  assumed  that  the 
minister  has  a  right  heart  and  pure  intentions.  But 
even  with  these  it  is  possible  for  him  seriously  to  err, 

1.  As  to  the  use  of  the  voice.  A  common  fault  is 
indistinctness,  especially  at  the  commencement.  Skill 
is  necessary  in  giving  to  the  voice  a  right  pitch,  so 
that  all  may  hear  distinctly,  and  yet  so  that  there 
may  be  room  to  rise  and  fall  with  the  progress  of  the 
prayer.  Medium  pitch  or  the  natural  key  of  the  voice 
is  ordinarily  that  which  answers  these  purposes.  Op- 
posite to  low  indistinctness  is  the  fault  of  too  great 
louduess,  which  jars  upon  the  nerves  of  the  sensitive, 
and  destroys  all  those  tender  and  solemn  intonations 
which  are  the  true  promptings  and  expression  of  de- 


4:28  MANNER  AND  SPIRIT. 

votional  feelings.  Monotony  and  inflexibility,  wlie tlier 
on  a  high  or  a  low  key,  beget  somnolence,  and  are  at 
variance  with  that  life  and  devout  energy  which  ought 
to  characterize  public  worship. 

2.  As  to  matter.  Whatever  is  didactic  or  narra- 
tive has  no  proper  place  in  prayer,  and  yet  some 
ministers  make,  in  what  they  call  prayers,  long  and 
prosy  statements  of  facts  and  principles,  as  though 
God,  to  whom  their  speech  is  addressed,  needed  in- 
struction.* The  proper  topics  of  prayer  are  so  varied 
and  so  easily  apprehended  that  there  seems  no  apol- 
ogy for  either  irrelevance  or  sameness,  and  yet  these 
both  are  common  faults.  Irrelevance  may  result  not 
merely  from  the  introduction  of  improper  topics,  but 
from  the  disproportionate  use  of  some  to  the  exclusion 
especially  of  petition  or  supplication,  which  should 
ever  be  the  burden  of  the  prayer  of  suppliants. 

Sameness  may  result  not  only  from  identity  of  lan- 
guage, but  from  iteration  of  thought  and  from  an 
invariable  order. 

3.  As  to  manner  and  spirit.  Whatever  in  the 
utterance  of  prayer  is  out  of  harmony  with  the  spirit 
of  meekness  and  humble  dependence  on  Almighty 
God  is  highly  offensive.  It  hardly  need  be  said  that 
haughty  airs,  pert  expressions,  insensibility  to  sacred 

*  I  once  knew  a  member  of  one  of  our  presbyteries  who,  when  called 
upon  to  make  the  ordaining  prayer  at  the  solemnity  of  setting  apart  a 
minister  to  the  sacred  office,  went  back  to  the  beginning  of  time,  traced 
the  progress  of  civil  and  ecclesiastical  society,  alluded  to  the  various 
plans  of  electing  and  ordaining  the  officers  of  the  Church  all  along 
down  through  the  patriarchal  and  ceremonial  dispensations,  and  tv^ 
length,  after  tiring  out  every  worshiper  with  the  tediousness  of  his 
deduction,  he  came  to  the  New  Testament  dispensation,  and  made 
about  one  quarter  part  of  his  inordinately  long  prayer  really  adapted  to 
the  occasion  on  which  he  was  called  to  officiate.  During  a  large  part 
of  the  time  occupied  by  this  prayer  his  hands,  as  well  as  the  hands  of 
his  fellow-presbyters,  were  pressing  on  the  head  of  the  candidate,  to 
the  great  discomfort  of  all. — Dr.  Miller  on  Public  I^ayer, 


LENGTH   OF  PRAYERS.  ..  429 

tilings,  or  a  straining  after  rhetorical  effect,  are  greatly 
out  of  place  in  an  act  of  worsliip. 

4.  As  to  language.  Coarseness  and  grammatical 
inaccuracies  on  the  one  hand,  and  studied  ornament 
or  rhapsodies  on  the  other,  are  serious  faults.  Also 
the  unnecessary  repetition  of  phrases,  such  as  "we 
beseech  thee,"  "  O,"  and  "  O  Lord,"  etc.,  etc.  All 
colloquialisms  and  trivialities  of  expression  are  to  be 
avoided,  and  equally  the  language  of  compliment ;  as 
when  a  preacher  prays  for  the  highly  respectable  and 
vntelligent  audience  he  is  about  to  address,  or  when 
he  invokes  a  blessing  upon  the  very  eloquent  sermon 
to  which  they  have  listened  ! 

5.  To  the  foregoing  faults  may  be  added  that  of 
too  great  length.  The  Scriptures  are  specific  in  con- 
demning long  prayers,  and  especially  those  which  are 
offered  for  a  pretense  or  a  formality.  Tediousness  in 
any  form  of  speech  is  wearisome,  but  especially  in  an 
exercise  of  devotion,  tending  to  dissipate  pious  feel- 
ings and  induce  languor.  Mr.  Wesley  at  an  early 
day  enjoined  upon  his  preachers  not  to  pray  extem- 
pore more  than  eight  or  ten  minutes  at  most  without 
intermissions,  and  this  rule  still  is  highly  appro- 
priate. 

It  would  be  an  ungrateful,  perhaps  an  impractica- 
ble task  to  even  classify  all  the  faults  which  have 
been  known  to  mar  public  prayer.  The  present 
topic  may  therefore  be  concluded  by  a  few  miscel- 
laneous remarks. 

Beyond  assuming  the  appropriate  posture  of  humil- 
ity, which  is  to  kneel  before  our  Maker,  gesture  should 
be  avoided.  The  eyes  should  not  be  open,  either  in 
a  vacant  stare  or  gazing  about  upon  the  people,  but 
reverently  closed,  as  beholding  Him  who  is  invisible. 
It  is,  moreover,  a  serious  fault  in  a  minister  not  to 


430  DESIRABLE   QUALITIES. 

induce,  by  suitable  instructions  and  example,  orderly 
and  reverent  habits  of  public  worship. 

IS'othing  short  of  actual  disorder  is  more  unseemly 
than  the  practice  of  standing  or  sitting  upright  and 
gazing  to  and  fro  when  the  Deity  is  addressed.  Yet 
hundreds  of  people  adopt  that  habit  through  the  sim- 
ple lack  of  instruction  as  to  the  nature  of  worship 
and  the  appropriate  modes  of  participating  in  it. 

§2.  Qualities  Essential  to  Excellence. 

As  to  manner  and  spirit  every  public  prayer  should 
be  characterized  by  solemnity,  fervor,  and  dignity, 
accompanied  by  the  earnestness  of  faith,  hope,  and 
love,  and  crowned  by  the  influence  of  the  Holy  Ghost 
helping  our  infirmities. 

As  to  matter,  it  should  be  rich  in  the  appropriate 
topics  of  worship,  suitably  varied  in  arrangement,  and 
specifically  adapted  to  times,  circumstances,  and  oc- 
casions. Adoration,  confession,  petition,  and  other 
kindred  elements  of  prayer  can  never  be  irrelevant 
to  public  worship,  but  they  do  not  need  to  be  intro- 
duced always  in  the  same  rotation.  They  should  in 
every  instance  be  modified  so  as  to  express  definitely 
the  sentiments  of  the  worshipers.  It  may  be  easy  to 
confess  the  sins  of  other  men,  but  God  requires  us  to 
confess  our  own.  Human  wants  are  so  numerous 
and  so  pressing  that  after  suitable  consideration  the 
chief  task  of  the  minister  will  be  that  of  a  judicious 
selection  and  arrangement.  His  aim  should  be  to 
set  forth  with  clearness,  but  without  detailed  minute- 
ness, the  necessity  of  individuals  and  classes  in  refer- 
ence to  things  temporal  and  spiritual,  the  present  life 
and  the  life  to  come.  Aside  from  the  specific  wants 
of  the  worshiping  assembly,  according  to  apostolic 
exhortation,    "supplications,    prayers,    intercessions 


AIDS  TO   EXCELLENCE.  431 

and  giving  of  tlianks  should  be  made  for  rulers, 
kings,  and  for  all  that  are  in  authorit}^  that  we  may 
lead  a  quiet  and  peaceable  life  in  all  godliness  and 
honesty,  for  this  is  good  and  acceptable  in  the  sight 
of  God  our  Saviour." 

As  to  language,  unaffected  simplicity  should  pre- 
vail, hallowed  by  that  lofty  reverence  which  indicates 
a  just  sense  of  the  reality  of  human  access  to  God. 
For  the  sake  of  brevity,  other  good  qualities  will  be 
incidentally  noted  under  the  following  head. 

§  3.  Meaks  of  Attaining  Excellence  in  Public 
Peayer. 

1.  Every  minister  should  acquire  a  good  under- 
standing of  the  general  nature  and  the  various  ele- 
ments or  parts  of  prayer,  such  as  invocation,  adora- 
tion, thanksgiving,  supplication,  etc.  To  this  end  it 
is  well  to  peruse  such  standard  treatises  on  prayer  as 
those  of  "VVatts,  Henry,  Bickersteth,  Treffry,  Entwis- 
le,  and  Miller.  As  the  subject  is  not  difficult,  but 
highly  congenial  to  every  pious  mind,  any  one  of  the 
treatises  named  ought  to  be  sufficient  to  enable  a  per- 
son to  comprehend  it,  and  yet  frequent  reading  of 
these  books  will  hardly  fail  to  be  profitable. 

2.  A  great  familiarity  with  Scripture  expressions, 
and  a  capacity  to  use  them  appropriately  in  extem- 
poraneous prayer. 

In  addresses  to  the  Deity  no  language  can  be  more 
suitable  than  that  of  Scripture.  The  words  of  inspi- 
ration are  characterized  by  a  dignity,  an  expressive- 
ness, and  an  unction  infinitely  superior  to  the  phrases 
and  adornments  of  human  rhetoric. 

Although  the  Bible  contains  but  few  examples  of 
formal  prayer,  yet  it  abounds  in  devotional  expres- 
liions,  and  with  statements  of  sacred  truth  that  with  a 


432  SCRIPTURAL  LANGUAGE. 

slight  paraplirase  may  be  adapted  to  the  uses  of  public 
or  private  worship.  For  this  purpose  they  have  been 
employed  in  ages  past,  and  their  adaptation  to  it  will 
Memorization  i^Gvor  diminish.  Few  acquisitions  are  of 
of  Scripture,  greater  importance  than  the  memorization 
of  an  ample  selection  of  passages  of  the  divine  word  in 
close  association  with  the  various  attributes  of  God,  the 
character  and  necessities  of  men,  the  leading  features 
of  the  plan  of  salvation,  and  the  glorious  provisions 
of  the  Gospel  of  grace.  Indeed,  all  Scripture  given 
by  inspiration  of  God  is  not  only  profitable  for  doc- 
trine, for  reproof,  and  for  instruction  in  righteousness, 
but  also  for  the  assistance  of  man  in  offering  accepta- 
ble worship.  Hence  no  man  of  God  can  be  considered 
thoroughly  furnished  for  the  good  work  of 
leading  the  devotions  of  a  public  assembly 
who  cannot  quote  with  facility  and  appropriateness 
great  numbers  of  passages  of  Scripture.  Such  an  ac- 
quisition, even  apart  from  direct  quotations,  will  tend 
to  impregnate  the  devotional  style  of  a  minister  with 
a  befitting  scriptural  character.  The  best  liturgies 
that  have  come  down  to  us  from  past  ages  glow  with 
sacred  phrases  and  imagery,  and  it  is  in  the  power 
of  every  minister  by  study  and  effort  to  cause  his 
prayers  to  partake  of  the  same  characteristics,  and 
thus  exert  a  most  elevating  influence  on  the  religious 
feelings  of  others.  In  few  respects  does  the  divinity 
of  the  sacred  volume  appear  more  striking  than  in 
its  wonderful  adaptation  to  express  the  changing  sen- 
timents and  feelings  of  the  human  heart.  And  as  its 
teachings  are  familiar  to  all  Christian  people,  there  is 
no  other  language  so  well  adapted  to  aid  in  arousing 
the  solemn  reflections,  the  adoring  gratitude,  and  the 
immortal  hopes  of  a  worshiping  congregation. 

The    classification    and    paraphrase    of   Scripture 


PRIVATE   DEVOTION.  433 

ander  the  various  heads  of  prayer  given  in  the  Ap 
pendix  *  is  designed  to  suggest  the  manner  in  which 
ministers  may  quote  inspired  language  in  their  pub- 
lic devotions.  It  is  after  the  manner  of  Bishop 
Wilkins,  as  developed  in  his  "  Gift  of  Prayer,"  pub- 
lished in  1690,  and  may  be  enlarged  to  any  desirable 
extent. 

3.  A  deep  personal  piety,  cultivated  by  habitual 
private  devotion.  This,  which  is  so  important  as  an 
aid  to  preaching,  is  indispensable  for  the  edifying 
conduct  of  public  prayer.  In  such  an  exercise  talent 
5s  of  little  avail,  unsanctified  by  grace  and  the  spirit 
of  holiness ;  but  in  reference  to  the  duty  of  public 
worship,  the  precept  and  promise  of  our  Saviour  have 
a  special  application.  "Enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to  thy  Father 
which  is  in  secret ;  and  thy  Father  which  seeth  in 
secret  sh'ill  reward  thee  openly."  Matt,  vi,  6. 
Only  he  who  by  earnest  and  heartfelt  intercourse 
with  Go'l  has  learned  the  language  of  divine  com- 
munion ->an  possibly  offer  prayer  to  the  edification  of 
others. 

4.  Meditation.  Special  preparation  for  this  exer- 
cibc  w  as  appropriate  as  for  preaching.  It  may  be 
Becur'^d  by  Scripture  study  and  meditation,  by  means 
of  which  the  devotional  aspects  of  subjects  are  brought 
vividly  before  the  mind.  It  may  also  be  secured  by 
devotional  reading  and  composition.  The  former 
brings  the  mind  in  unison  with  the  experience  of  the 
devout,  and  often  stimulates  it  to  a  higher  and  holier 
activit3\  The  latter  is  specially  important,  not  as  a 
means  of  accumulating  fine  and  polished  expressions, 
but  as  an  agency  for  detecting  redundancies,  framing 
the  style,  and  developing  continuous  and  appropriate 

*  See  Appendix  D. 
28 


4:34:  PEIVATE   DEVOTION. 

devotional  thought.  It  is  no  less  to  be  commended 
as  a  means  of  improvement  in  private  than  in  public 
prayer.  Without  at  least  an  occasional  resort  to  the 
discipline  of  careful  writing  there  is  danger  of  falling 
into  a  monotonous  routine,  as  unfriendly  to  personal 
improvement  in  piety  as  to  the  proprieties  of  an  ele- 
vated devotional  style. 

It  would  be  easy  to  multiply  suggestions  upon  a 
subject  so  vitally  important,  but  they  would  only  be 
of  the  same  tenor  of  much  that  has  been  heretofore 
suggested  as  auxiliary  to  ministerial  success.  What- 
ever elevates  a  man  in  the  likeness  of  his  Maker, 
whatever  brings  him  into  closer  spiritual  relations 
with  the  Author  and  Finisher  of  faith,  will  qualify 
him  better  both  to  dispense  the  word  of  life  to  others, 
and  to  lead  the  devotions  of  Christian  worshipers. 


APPENDIX. 


APPENDIX 


A. 

SCHOLASTIC  LITERATURE  OF  HOMILETICS. 

Twelfth  Centuet. — Guibert  de  Nogen%  an  abbot,  who  died 
ia  1124,  left  behind  him  a  treatise  on  the  proper  method  of 
making  a  sermon.  The  most  important  ideas  it  contains  are  the 
following: 

1.  The  preacher  should  exercise  his  talent  as  often  as  prac- 
ticable. 

2.  He  should  never  ascend  the  pulpit  without  prayer. 

3.  He  should,  above  all  things,  be  short,  and  rather  dwell  on 
practical  than  on  dogmatical  subjects. 

This  idea  he  enforces  by  exhorting  preachers  to  remember  how- 
much  better  it  is  that  a  few  things  should  be  heard  with  pleasure 
and  retained,  than  that  out  of  a  multitude  nothing  should  be 
carried  away. 

He  also  remarks  that  some  in  his  day  renounced  preaching, 
from  the  fear  of  vainglory  and  the  dread  of  being  called  ser- 
moners  and  ventriloquists. 

From  this  representative  of  the  twelfth  century  we  come  down 
to  the  THIRTEENTH,  in  which  we  find  note  of  William,  Archbishop 
of  Paris,  who  wrote  a  meager  work  entitled  Rhetorica  Divina  ; 
and  Huinbert  de  Eomanis,  a  general  of  the  order  of  St.  Dominic. 
The  latter  prepared  a  treatise  on  the  Institution  of  Religious 
Preachers,  in  the  second  book  of  which  he  professes  to  teach  "  a 
way  of  promptly  producing  a  sermon  for  any  set  of  men  and  for 
every  variety  of  circumstances."  It  will  require  no  great  effort 
to  conjecture  the  depth  and  philosophical  character  of  such  a 
treatise. 

Whatever  works  appeared  on  this  subject  for  the  next  three 
hundred  years  were  either  so  valueless  or  of  such  obscure  author- 


438     SCHOLASTIC  LITERATURE  OF  HOMILETICS. 

ship  as  not  easily  to  be  identified.  An  exception  in  the  last 
respect  may  be  made  in  favor  of  a  compilation  made  about  1500 
by  Jolin  Reuchlin^  entitled  Liber  Congestorum  de  Arte  Prcedi- 
candi,  which  went  through  several  editions. 

For  our  next  examples  we  come  down  to  the  days  of  the 
liEFORMATioN.  That  pcriod  which  so  greatly  agitated  the  minds 
of  men  on  religious  subjects,  gave  rise  to  numerous  productions 
with  reference  to  preaching.  Most  of  them,  however,  were 
brief,  and  of  such  moderate  ability  as  to  call  for  no  notice  at  the 
present  day. 

Next  on  the  list  of  works  known  to  after  years  is  that  of 
Philip  Melancthon,  which  dates  from  1517.  It  is  entitled  Ratio 
Brevissima  Concionandi :  a  Brief  Treatise  on  Preaching.  Thb 
following  is  a  summary  of  its  contents. 

I.  The  different  parts  of  a  discourse. 

1.  The  exordium,      2.  The  narration.     3.  The  proposition. 
4.    The   arguments.      5.    Confirmation.      6.    Ornaments. 
7.  Amplification.    8.  Confutation.    9.  Epilogue.    10.  Per- 
oration. 
II.  Of  simple  themes,  with  examples. 

III.  Of  complex  themes. 

IV.  Of  the  explanation  of  different  meanings. 
V.  An  example  of  deliberative  discourse. 

Rem.  1.  The  principal  work  of  a  preacher  is  to  instruct. 

2.  There  are  two  kinds  of  sermons.     (1.  Didactic. 
(2.  Demonstrative. 

3.  On  the  four  senses  of  Scripture. 

4.  On  method. 

In  1535  Erasmus  wrote  a  work  entitled  Bcclesiastes,  she  CoU' 
eionator  Evangelicus:  Ecclesiastes ;  or,  the  Evangelical  Preacher, 
It  extended  through  some  820  pages,  quarto,  and  was  divided 
into  four  books,  as  follows : 

Book  I.  On  the  dignity,  difficulty,  piety,  purity,  prudence,  and 
other  virtues  which  should  be  cultivated  by  the  preacher. 

Book  II.  On  the  studies  of  a  preacher,  parts  of  a  sermon,  etc. 

Book  III.  On  delivery,  metaphor,  adaptation,  etc. 

Book  IV.  On  the  threefold  character  of  the  priesthood ;  topics 
or  commonplaces,  etc. 

Appendix.  On  the  mode  of  prayer. 


AUTHOKS   IN   LATIN.  439 

Tlie  nbove-qiioted  works  arc  justly  celebrated.  Their  authors 
were  learned  men,  and  it  may  be  safely  assumed  that  their 
treatises  on  preaching  excelled  in  value  any  others  of  their 
period.  That  of  Melancthon  is  the  most  valuable  for  practical 
purposes,  although  that  of  Erasmus  is  best  known,  since,  ow- 
ing to  the  superior  Latin  of  which  the  author  was  master,  it  has 
been  sometimes  prescribed  as  a  text-book  in  schools  and  colleges. 
Both  exhibit,  with  some  of  the  formalities  of  scholasticism,  the 
awakening  power  of  the  new  era  upon  which  the  world  was 
entering. 

In  1580  Charles  Borromeo^  Bishop  of  Milan,  wrote  a  tract 
entitled  De  Instructione  Predicatoris :  on  the  Education  of  a 
Preacher.  This  work,  although  not  celebrated  for  anything  new 
or  remarkable  in  its  contents,  represents  the  reaction  in  behalf  of 
preaching  already  taking  place  in  the  Roman  Catholic  Church 
as  a  result  of  tlie  Reformation. 

In  1583  Martin  Chemnitz  published  Methodus  Concionandi  : 
a  Method  of  Preaching. 

Chemnitz  was  a  disciple  of  Melancthon,  and  his  Methodus  was 
a  respectable  echo  of  the  Ratio  Breinssima  of  his  instructor.  He 
also  wrote  a  work  on  the  Council  of  Trent,  which  was  much 
esteemed. 


B. 

MODERN  AUTHORS  ON  HOMILETICS. 

LATIK 

At  the  period  ot  the  Reformation,  and  for  a  century  later 
European  books  designed  for  the  learned  were  written  in  Latin, 
then  the  language  of  the  schools  in  all  countries.  A  great  num- 
ber of  treatises  on  preaching,  both  by  Protestant  and  Roman 
Catholic  authors,  appeared  during  the  latter  part  of  the  sixteenth 
and  the  early  part  of  the  seventeenth  centuries. 

Those  first  enumerated  will  serve  as  specimens  of  their  titles, 
their  precise  date  not  being  known. 

Hen.  Alsted,  Theologia  Frophetica. 

Job.  Clark,  Cratorice  Sacrce  ZKLaypadla, 


440  AUTHORS  IN  ENGLISH. 

Lamb.  Dansei,  Methodvs  S.  Scripturce  in  Concionibm  IVae 
tandcB. 

Bai'th.  Keckermaniis,  Be  RTietorica  Ecclesiastica. 

^eor.  Lfetus,  De  Ratione  Concionandi  ad  Method.  Anglican, 

Jo.  Segobiensis,  De  PrcBdicatione  Eva7igelica. 

Abra.  Schulleti,  Axiomata  Concionandi. 

Bishop  Wilkins,  from  whose  "  Gift  of  Preaching"  the  fore- 
going titles  are  derived,  says:  "There  are  above  forty  other 
authors  who  have  writ  particularly  upon  this  subject  recited  by 
Draudius  in  his  Bihliotheca  Classica,  under  the  head  of  Cojicio- 
natorum  Instructio.''^ 

On  the  supposition  that  they  answered  a  purpose  at  the  time 
of  their  issue,  we  may  be  content  to  leave  them  in  their  present 
obscurity,  as  it  is  not  to  be  supposed  that  they  contain  anything 
of  importance  which  has  not  descended  to  us  in  other  forms. 

1620.  F.  Ben.  Ferrarii  Mediolensis,  Be  Ritu  Sacrarum  (Jon 
cionum.     Libri  duo.     Mediolani  e  Collegia  Ambrosiana,  typ. 

Gaussen,  Be  Arte  Concionandi.  This  work  Ostervald  (Essay, 
etc.,  1700)  pronounces  "the  best  extant."  He  says,  "It  is  a 
book  you  should  constantly  read,  and  study,  and  make  your 
pocket  companion.  Of  all  the  French  divines  he  best  understood 
the  defects  of  the  Eeformation." 

Numerous  volumes  in  Latin,  written  and  compiled  by  undis- 
tinguished authors,  appeared  in  Germany  during  the  latter  part 
of  the  sixteenth  and  the  whole  of  the  seventeenth  century ;  for 
example,  Ilyperius,  1553;  Osiander,  1582;  Andrse,  1595;  Pweb- 
han,  1625-;  Carpzov,  1666;  Baier,  1677. 

ENGLISH. 

I.     WORKS   TEEATING   DIRECTLY    ON   THE    SUBJECT    OF    PREACHING. 

1613.  V^TXKHiB^^UAAMA^  Art  of  Prophesying.  As  this  work 
is  one  of  the  most  celebrated  of  its  date,  and  is  now  extremely 
rare,  the  full  title  is  subjoined,  with  an  abstract  of  its  contentsk 
and  a  few  extracts  of  striking  passages. 

"  Arte  of  Prophecying,  or  a  treatise  concerning  the  sacred  ana 
onely  trve  manner  &  method  of  preaching.  First  written  in 
Latin,  by  Mr.  William  Perkins,  and  now  faithfully  translated 
into  English  (for  that  it  contaiueth  many  worthy  things  fit  for 
tlie  knowledge  of  men  of  all  degrees)  by  Thomas  Tuke.  Motto, 
Nehomiah  viii,  4,  5,  6.     Cambridge,  1613." 


AUTHORS  IN  ENGLISH.  ^-^tl 

Extrfttt  from  the  dedication  : 

To  tlie  faithfvll  minister  of  the  Gospel :  ,      -       .         m 

That  common  place  of  divinity  which  concemeth  the  framing  of 
sermons  is  both  wciglity  and  difficult,  if  there  be  any  other  throughout 
ull  that  sacred  science.  Tlie  dignitie  thereof  appeareth  m  that  like  a 
Ladie  it  is  highly  mounted  and  curried  aloft  in  a  chariot;  whereas  all 
Other  gifts,  both  of  tongues  and  arts,  attend  on  this,  like  handmaidea 
iJoofe  off. 

Contents : 
Chap.  I.  The  Art  or  faculty  of  prophecying  is  a  sacred   doctrine    of 
exercising  Prophecie  rightly. 
II.  Of  the  Preaching  of  the  Word. 

III.  Of  the  Word  of  God. 

IV.  Of  the  interpretation  of  the  Scriptures. 
V.  Of  the  waies  of  expounding. 

VI.  Of  the  right  dividing  of  the  Word. 
VII.  Of  the  waies  how  to  use  and  apply  doctrines. 
VIII*.  Of  the  kinds  of  application,  either  mental  or  practical. 
IX.  Of  memorie  in  preaching. 
X.  Promulgation  or  uttering  of  the  Sermon. 

In  this  2  things  requisite:  1.  The  hiding  of  humttn  wm 
dom  ;  2.  The  demonstration  of  the  Spirit. 
XI.  Of  conceiving  of  prayer. 

Extract  from  Chapter  ix : 

Of  Memorie  in  Preaching. 

Becauee  it  is  the  received  custom  for  preachers  to  speak  by  heart  bo- 
fore  the  people  something  must  here  be  annexed  concerning  memory. 

IrSal  memorie  which  standeth  upon  places  and  images  will  very 
easily  without  labor  teach  how  to  commit  sermons:  bu  it  is  not  to  be 
ZrovTd  1.  The  animation  of  the  image  which  is  the  key  of  memorie 
h  Lpious  :  because  it  requireth  absurd,  insolent  and  prod.gious  cogita- 

o^.  ^nd  tho.e  especially  which  set  an  edge  upon  and  kindle  the  most 
comit  affections  of  the  flesh.  2.  It  dulleth  the  w.t  and  memorie, 
because  it  requireth  a  threefold  memorie  for  the  one :  the  first  of  places, 
the  '^d  of  the  images,  the  third  of  the  thing  to  be  declared. 

It  is  not  therefore  an  unprofitable  advice  if  he  that  is  to  preach  do 
ditondy  imprint  in  his  mind,  by  the  help  of  disposition  either  axiomat- 
haforsyllogistical  or  methodical,  the  several  proofs  &  applications  o 
tlie  doctrines,  the  illustrations  of  the  applications  &  the  order  of  them 
J^l:t  the  meantime  nothing  carefull  of  the  words  which    as  Hoi.ce 
Bpeaketh)  will  not  unwillingly  follow  the  matter  that  is  meditated. 
Verba  que pr<yvuam  rem  not  invita  sequenter. 
Their  study  hath  many  discommodities  who  doe  con  their  wnlt^a 

wrmons  word  for  word.    1.  It  asketh  great  labor. 


442  AUTHORS  IN  ENGLISH. 

2.  He  which  through  fear  doth  stumble  at  one  word  dcth  both 
trouble  the  congregation  and  confound  his  memorie. 

3.  Pronunciation,  action,  and  the  holy  motions  of  affections  are  hin- 
dered ;  because  the  mind  is  wholly  bent  on  this,  to  wit,  that  the  mem- 
orie fainting  now  under  her  burden  may  not  faile. 

1617.  IIiEEOiSr,  Sam.  "  The  Preacher'^s  Plea^  a  Treatise  in 
forme  of  a  plaine  dialogue,  making  known  the  worth  &  necessity 
of  that  which  we  call  preaching;  showing  also  how  a  man  may 
profit  by  it  both  for  the  informing  of  his  judgement  and  the  re 
forming  of  his  life." 

The  above  is  a  dialogue  between  a  minister  and  hearer,  for 
the  benefit  of  the  latter. 

The  same  author  wrote  a  tract  on  the  Dignity  of  Preaching  ; 
useful  in  its  time,  no  doubt,  but  of  no  importance  now. 

1656.     Bishop  Ohappel,  (of  Cork.)     The  Preacher. 

This,  like  the  two  foregoing,  appears  to  have  been  first  writ- 
ten in  Latin  and  afterward  translated. 

The  Latin  treatise  -was  entitled  Methodus  Concionandi^  and 
published  in  London,  1648,  the  year  before  the  author's  death. 

1664.  Seppens,  Robert.  '''■The  Preacher'^ 8  Guard  and  Guide 
in  the  didactical  part  of  his  duty :  wherein  is  discussed  : 

"  I.  The  duty  of  preaching  in  general. 

"  IL  To  whom  it  primarily  belongs. 

"  III.  How  managed  in  the  Ancient  Church. 

"IV.  "What  innovations  these  later  times  have  made." 

1667.  Bishop  WiLKiNS.  Gift  of  Preaching.  "  Ecclesiastes ; 
or  a  discourse  on  the  Gift  of  Preaching,  as  it  falls  under  the  rules 
of  art.     By  John  Wilkins,  D.D.,  Lord  Bishop  of  Chester." 

This  was  altogether  the  most  valuable  work  of  its  period.  It 
reached  its  seventh  edition  in  1693,  in  the  same  volume  with 
another  excellent  treatise  by  the  author  on  the  Gift  of  Prayer. 

The  "  Gift  of  Preaching  "  has  several  times  been  republished, 
in  whole  or  in  part,  as  in  "  Williams's  Christian  Preacher,"  where 
it  forms  discourse  first.  It  contains  some  excellent  suggestions, 
but  is  most  useful  to  the  modern  student  as  illustrating  the  con- 
tinued use  and  the  most  approved  forms  of  the  scholastic  method 
of  preaching  as  adopted  by  the  Reformers. 

The  following  extract  will  serve  as  an  example : 

C  Teach  clearly, 
The  principal  scope  of  adivine  orator  shouldbe  to  \  Convince  strongly, 

t  Persuade  powerfullj. 


AUTHORS  IN  ENGIJSH. 


443 


{Ex]ilication, 
Confirmation, 
Application. 
Eacli  of  these  may  be  further  subdivided  and  branched  out  ao- 
eord;jig  to  the  following  artali/sis.     [One  topic,  as  a  specimen,  must 
suffice.] 

2.  Confirmation  may  be  managed  in 
'  Doctrinal  points,  either  by 
'  Positive  proofs,  whether 
I'estimon'^, 

C  Divine,  from  Scripture, 
J       (  Direct,  affirmation  or  negation, 
I        I  Evident,  consequence. 
I  Human  for  such  matters  as  are 

'  Moral  and  suitable  to  natural  reason,  by  the  consent 

of  the  most  or  wisest  of  the  heathen ; 
Instituted,  or  points  of  faith  by  Councils,  Fathers, 
Confessions  of  Churches,  or  such  particular  writ- 
ers whose  names  have  come  to  be  of  authority. 
Reason,  from  some  of  the  nine  topics.  Cause,  Effect,  Subject, 
Adjunct,  Dissentan,   Comparates,  Name,   Distribution, 
Definitions. 

,    ,     -.  i  Obvious, 

[.Solution  of  such  doubts  as  are  -j  ^^^^gj-ig^i^ 

^  Practical  points,  either  by — 
'  Positive  proofs,  whether 
Testimony, 

C  Divine,  from  Scripture  precepts  or  prohibitions,  commenda- 
J      tions  or  dispraise,  promises  and  blessings,  or  threats  and 
I     judgments. 
L  Human,  in  duties 

'  Moral,  by  the  consent  and  practice  of  the  wiser  heathen. 

Instituted,  namely,  such  as  we  should  not  have  known 

or  been  obliged  unto  unless  they  had  been  revealed 

and  commanded,  in  Scripture,  by  Councils,  Fathers, 

Confessions,  etc, 

Reasons  proving  the 

(  Equity  and  fitness  of  any  thing ; 
(  Necessity,  upon  the  account  of 


<  Interest,  or  the  advantage  accruing  to  us  by  the  observ- 
L     ance  of  any  duty  with  respect  to  our  wellbeing 

r  Temporal,  Health,  Kiches,  Honor,  Pleasure,  Peace, 
J      Safety. 
I  Spiritual^ 
I  Eternal. 
^  Experience. 
Solution  of  doubts  and  cases. 


^14     SCHOLASTIC   LITERATUKE   OF  HOMILETICS. 

1678.  Gl ANVIL,  Joseph.  '■'- Essay  concerning  Preaching^  writ 
ten  for  the  direction  of  a  yonng  divine." 

The  author  was  Prebendary  of  Worcester,  and  his  essay  was  a 
plain  and  sensible  treatise.     London. 

1705.  Edwards,  John,  D.D.  "  The  Preacher ;  a  discourse 
showing  what  are  the  particular  offices  and  employments  of  those 
of  that  character  in  the  Church ;  with  a  free  censure  of  the  most 
common  failings  and  miscarriages  of  persons  in  that  sacred  em- 
ployment." 

The  author  was  a  Calvinistic  divine  of  the  Church  of  England, 
prominent  as  a  writer  and  controversialist.  The  freedom  of  his 
criticisms  provoked  a  reply  by  Robert  Lightfoot,  which  led  to  a 
vindication  and  rejoinder.  Two  additional  parts  to  the  Preacher 
were  issued  in  1706  and  1709.     London. 

1710.  (?)  Mathee,  Cotton.  The  Student  and  Preacher. 
*'  Manductio  ad  Ministerium  ;  or,  directions  for  a  candidate  of  the 
ministry,  wherein 

"  1.  A  right  foundation  is  laid  for  his  future  improvement. 

"  2.  Pules  are  offered  for  such  a  management  of  his  academ  ■ 
ical  and  preparatory  studies :  and  upon  that  for 

"  3.  Such  a  conduct  after  his  appearance  in  the  world  as  may 
render  him  a  skillful  and  useful  minister  of  the  Gospel."  Latest 
edition,  London,  1789.     R.  Hindmarsh. 

This  work  has  the  distinction  of  being  the  first  American  pro- 
duction on  this  class  of  topics.  It  has,  however,  been  better 
known  in  England  than  in  this  country,  where  it  is  not  known  to 
have  been  republished.  Two  editions  were  published  in  London, 
the  first  known  as  Mr.  Ryland's  edition,  the  second  in  1789, 
"  carefully  revised  and  corrected  by  a  lover  of  the  Gospel,"  and 
containing  also  an  abridgment  of  Mr.  Ryland's  preface.  Copies 
of  the  last-named  edition,  although  now  very  rare,  may  still  be 
jccasionally  found.  It  is  a  small  12mo.  of  250  pages.  The  style, 
though  in  a  less  degree  than  in  some  of  the  author's  works, 
smacks  of  the  pedantic.  The  English  text  is  introduced  by  a 
stately  Latin  preface,  and  the  several  pages  are  headed  "  Ths 
Angels  preparing  to  sound  the  Trumpets.'''' 

The  greater  part  of  the  work  relates  to  the  scholastic  and  re- 
ligious character  of  the  preaclier,  in  which  high  and  creditable 
ground  is  taken.  In  the  brief  sections  wliich  relate  more  espe- 
cially to  preaching  are  a  few  gems  too  bright  to  be  left  buried  io 
the  rubbish  of  the  past. 


AUTIIOKS   IN   LATIN.  445 

Tho  first  thing  wliich  I  have  to  demand  of  jon  is  that  yon  cntorUdo 
the  people  of  God  with  none  but  well-studied  sermons,  and  employ 
lione  but  well-beateu  oil  for  the  lamps  of  the  golden  eandlestick. 

When  you  are  to  preach,  you  should  go  directly  from  your  knees  in 
your  study  to  the  pulpit. 

Your  sermon  must  also  be  such  that  you  may  hope  to  have  the  olood 
of  your  Saviour  sprinkled  upon  it,  and  his  good  Spirit  breathing  m  it. 

Let  the  motto  upon  your  whole  ministry  be,  "  Christ  is  all." 

Be  a  star  to  lead  men  unto  the  Saviour,  and  stop  not  till  you  see  them 
there. 

Be  careful  evermore  to  preach  scripturally,  and  employ  the  sword  of 
the  Spirit  if  yoii  would  hope  to  do  execution. 

If  you  must  have  your  notes  before  you  in  preaching,  yet  let  there  bo 
with  you  a  distinction  between  the  neat  using  of  notes  and  the  dull 
reading  of  them.  Keep  up  the  air  and  life  of  speaking,  and  put  not  off 
your  hearers  with  an  heavy  reading  to  them.  IIow  can  you  demand  of 
them  to  remember  much  of  what  you  bring  to  them,  when  you  remem- 
ber nothing  of  it  yourself?  Besides,  by  reading  all  you  say  you  will 
BO  cramp  and  stunt  all  ability  of  speaking  that  you  will  be  unable  to 
make  an  handsome  speech  on  any  occasion.  What  I  therefore  advise 
you  to  is,  let  your  notes  be  little  other  than  a  quiver  on  which  you  may 
cast  your  eye  now  and  then  to  see  what  arrow  is  to  be  next  fetched  from 
thence,  and  then,  with  your  eye  as  much  as  may  be  on  them  whom  you 
speak  to,  let  it  be  shot  away  with  a  vivacity  of  one  in  earnest  for  to  have 
the  truths  well  entertained  with  the  auditory. 

1712.  Blaokwell,  Thomas,  Prof,  of  Div.  and  Prin.  Marischal 
College,  Aberdeen.  " Methodus  Emngelica  ;  or,  Discourses  upon 
:aq  Homiletical,  Textual,  and  Occasional  methods  of  preaching." 
London. 

1715.  Bareceofts,  J.,  D.D.  ^'Ars  Concionandi ;  or,  an  in- 
Btruction  to  young  students  in  divinity,  with  rules  for  preaching 
or  advice  to  all  novices  in  that  divine  art."    London. 

1723.  Jennings,  Dr.  John.  "  Discourses  on  preaching  Christ, 
and  on  particular  and  experimental  preaching."    London. 

The  author  was  the  tutor  of  Dr.  Doddridge.  His  work  la 
reproduced  in  Williams's  Christian  Preacher. 

1731.  Blaokmore,  Sir  Richard.  ''The  Accomplished  Preach- 
er; or,  an  essay  upon  divine  eloquence."     London. 

1751.  Doddridge,  Philip.  "  Lectures  on  Preaching  and  the 
«ainisterial  office." 

These  lectures  were  delivered  to  his  own  clerical  students,  and 
ieit  in  manuscript  at  his  death.  They  are  published  in  his 
w  orks,  and  also  in  a  small  24mo.  volume,  reprinted  at  Andover, 
1833. 


446  AUTHORS  IN  ENGLISH. 

1754.  FoRDYOE,  Daytd,  Professor  of  PliL.,  Maiischal  College, 
Aberdeen.     "  Theodorus  ;  a  dialogue  on  the  art  of  preaching." 

Usually  printed  and  bound  with  the  following : 

1754.  FoEDYOE,  Rev.  James,  Minister  in  London.  '"'' Eloquence 
of  the  Pulpit^  a  sermon:  and  Action  of  the  Pulpit^  an  essay." 

1772.  Gibbons,  Thomas,  D.D.  "  The  Christian  Minister; 
three  poetical  epistles,  addressed  to  Philander."  London: 
Buckland. 

A  feeble  production. 

1775.  Campbell,  George,  LL.D.,  F.R.S.,  Principal  of  Ma- 
rischal  College,  Aberdeen.     "  Lectures  on  Pulpit  Eloquence.'''' 

These  lectures,  from  the  author  of  the  Philosophy  of  Rhetoric 
and  other  well-known  works,  have  been  several  times  reprinted 
in  America. 

1780.  Holland,  P.  ^''Discourse  on  the  character,  oflBces,  and 
qualifications  of  the  Christian  preacher."     London. 

The  author  was  a  Unitarian,  and  his  discourse  was  based  on 
Titus  ii,  15. 

1787.  Geegoey,  Geoege,  F.A.S.  "  Thoughts  on  the  compo- 
sition and  delivery  of  a  sermon."     London :  J.  Johnson. 

Published  in  connection  with  a  volume  of  sermons,  and  dedi- 
cated to  the  Archbishop  of  Canterbury. 

1800.  Williams,  Edwaed,  D.D.  "  Christian  Preacher;  con- 
taining, in  part  or  in  whole,  the  works  of  Wilkins,  Jennings, 
Franck,  Watts,  Doddridge,  and  Claude." 

The  fifth  edition  of  the  above  was  published  in  1843,  with  a 
valuable  appendix,  suggesting  books  for  the  preacher's  library, 
London :  Thomas  Tegg. 

1805.  St.  John's  "  Composition  of  a  Sermon^  adapted  to  the 
Church  of  England." 

Published  in  the  same  volume  with  a  translation  of  the  work 
of  Reybaz,  a  French  Jesuit,  on  the  Art  of  Preaching. 

1809.     Beam  WELL,  William.     "  The  Salvation  Preacher."' 

Bramwell  was  a  Wesleyan  minister,  of  extraordinary  power 
and  success.  "  You  could  trace,"  says  one  of  his  biographers, 
"  the  footsteps  of  William  Bramwell  by  the  penitents,  converts, 
and  sanctified  believers  he  left  behind  him." 

His  "  Salvation  Preacher  "  was  a  compilation  and  abridgment 
from  D'Oyley 's  translation  of  Gisbert's  Christian  Eloquence.  One 
of  his  letters  speaks  of  it,  incorrectly,  as  from  a  tr^  wlation  of  St 
Ohiysostom  on  the  Priesthood. 


AUTHORS  IN  ENGLISH.  447 

The  preface  states  his  object  in  its  publication  to  liave  been 
twofold:  "first,  to  rouse  from  slumber  those  preachers  who, 
from  a  profession  of  depending  wholly  upon  the  Lord  for  every- 
thing, neglect  the  proper  means  for  improving  the  judgment  and 
exciting  the  affections."  "  Second,  to  preserve  the  studious  min- 
ister from  that  dependence  on  his  studies  which  prevents  the 
immediate  influence  of  the  Holy  Spirit  in  the  act  of  preaching.'' 

This  book  is  now  extremely  scarce;  but  its  existence  proves 
that  an  honored  class  of  evangelists,  often  characterized  as  indif- 
ferent to  the  graces  of  oratory,  had  in  fact  a  high  appreciation  of 
both  the  theory  and  practice  of  Christian  eloquence,  even  though 
illustrated  by  a  Roman  Catholic  author. 

1819.  Clarke,  Adam,  LL.D.  "  Letter  to  a  Preacher^  on  his 
entrance  into  the  work  of  tlie  ministry." 

This  work  is  still  published  at  the  Methodist  Book  Rooms, 
New  York,  in  connection  with  the  Claxiis  Biblica  of  Dr.  Clarke, 
and  four  discourses  on  the  duties  of  a  minister  of  the  Gospel,  by 
Thomas  Coke,  LL.D.,  originally  published  in  1810.  Title  of  the 
volume,  "Preacher's  Manual." 

1819.  PoKTER,  Ebenezee.  '''•  Tke  Youug  Preacher^s  Mauual ', 
or,  collection  of  treatises  on  preaching:  comprising  BrowrCs 
Address  to  Students  in  Divinity,  Fenelori's  Dialogues,  Claude's 
Essay,  Gregory  on  the  Composition  and  Delivery  of  a  Sermon, 
Peyhaz  on  the  Art  of  Preaching.  Selected  and  revised  by  Eben- 
ezer  Porter,  D.D.,  Bartlett  Professor  of  Sacred  Rhetoric  in  The- 
ological Seminary,  Andover."     Boston  :  Charles  Ewer. 

1820.  Ritchie,  Andrew.  "7%e  Christian  Preacher's  Assist- 
ant; consisting  of  rules  and  observations  designed  to  conduct 
him  to  the  most  eligible  method  of  preparing  and  delivering  ser- 
mons.   London." 

1822.  Bfrder,  Henry  Foster.  ''''Mental  Discipline;  or, 
hints  on  the  cultivation  of  moral  and  intellectual  habits.  Ad- 
dressed to  students  in  theology,  and  young  preachers." 

Edition  published  in  New  York,  1830,  including  an  address  on 
Palpit  Eloquence,  by  Justin  Edwards,  D.D. 

1824.  Ware,  Henry,  Jr.  '■''Hints  on  Extemporaneous  Preach- 
ing:' 

The  author  was  a  Unitarian  Minister,  and  a  professcvr  in  the 
theological  school  at  Cambridge.  The  work  is  brief  and  able, 
and  in  no  respect  objectionable.  It  is  now  reprinted  in  Ripley's 
Sacred  Rhetoric.    Boston  :  Gould  &  Lincoln. 


448  AUTHOES  IN  ENGLISH. 

1825.  Lloyd,  R.  '"'"  Extensive  Inquiry  ioto  the  important 
question,  What  it  is  to  preach  Christ,  and  what  is  the  best  mode 
of  preaching  him?" 

This  is  said  to  be  a  useful  volume,  containing  some  very  good 
and  judicious  remarks  on  the  composition  and  delivery  of  ser- 
mons, and  displaying  both  eloquence  and  talent  in  the  author's 
observations  on  the  mode  of  preaching  Christ.     London. 

1830.  Pike,  G.     Essay  on  Preaching.     London. 

1831.  Bloom,  J.  H.  Pulpit  Oratory  in  the  time  of  James  L, 
considered,  and  principally  illustrated  by  original  examples, 
A.  D.  1620-22.     London:  Longman,  Reese,  &  Co. 

This  work  is  only  interesting  as  containing  a  few  specimens  of 
sermons  written,  and  supposed  to  have  been  preached,  at  the 
period  named. 

1834.  PoKTEE,  Ebenezer,  D.D.  ^''Lectures  on  homiletics  and 
preaching,  and  on  public  prayer."  Andover :  Flagg,  Gould,  & 
Newman. 

The  author  of  the  above-named  volume  was  appointed  to  the 
professorship  of  Pulpit  Eloquence  in  Andover  Theological  Sem- 
inary in  1811,  as  successor  to  Rev.  Dr.  Griffin,  the  first  incum- 
bent. The  title  of  the  professorship  was,  at  his  suggestion, 
changed  to  that  of  Sacred  Rhetoric.  He  performed  its  duties  for 
twenty-three  consecutive  years,  and  the  publication  of  his  lec- 
tures, just  before  his  death,  fitly  crowned  the  labors  of  his  use- 
ful life. 

The  name  of  Dr.  Porter  is  permanently  and  honorably  associ- 
ated with  the  earliest  systematic  efforts  in  America  to  promote 
improvement  in  public  speaking.  It  may  be  seen  above  that  as 
early  as  1819  he  published  a  compilation  of  several  treatises  on 
preaching  under  the  title  of  "  The  Young  Preacher's  Manual.'* 
In  1824  he  published,  for  the  use  of  his  students,  a  lecture  on 
"Vocal  Inflections,"  which  in  1827  was  enlarged  into  a  text-book 
for  schools  and  colleges,  entitled  "  Analysis  of  the  Principles  of 
Rhetorical  Delivery,  as  applied  in  Reading  and  Speaking."  In 
1831  he  published  a  small  volume  of  a  still  more  elementary 
character,  entitled  the  "Rhetorical  Reader."  Both  these  vol- 
umes have  been  of  great  utility  as  school  books,  although 
they  are  now  generally  superseded  by  others  of  more  recent 
date. 

In  1836  the  author's  "Lectures  on  Eloquence  and  Style,"  a 
part  of  his  regular  course  at  Andover,  were  published  as  a  post- 


AUTITOUS   IN   ENGLISH.  449 

bumon?  -^olnmc.  They  possess  tlecidefl  merit,  but  liavc  haJ  only 
a  limited  circulation. 

In  view  of  the  intrinsic  excellence  of  Dr.  Porter's  "  Lectures 
on  llomiletics,"  as  well  as  of  their  republication  and  favorable 
reception  in  England,  it  may  be  regarded  as  not  very  creditable 
to  the  denomination  and  theological  school  which  the  author 
represents  that  the  book  has  been  allowed  to  go  out  of  print  and 
became  rare  in  this  country. 

1835.  Sumner,  Charles  R,,  Bishop  of  Winchester^  "  IVie 
Ministerial  Character  of  Christ  practically  considered."  Lon- 
don :   Hatchard  &  Son.  . 

1838.  Sturtevant,  S.  T.  "  Preacher's  Manual.  Lectures 
on  preaching,  with  rules  and  examples  for  every  kind  of  pulpit 
address."     London:  Ward  &  Co. 

This  work  is  a  voluminous  expansion  of  Claude's  Essay. 

1839.  Sumner,  John  Bird,  Lord  Bishop  of  Chester.  "^^?o#- 
tolical  Preaching  Considered.,  in  examination  of  St.  Paul's  epis- 
tles; also  four  sermons  on  subjects  relating  to  the  Christian 
ministry."     London. 

1839.  Skinner,  Thomas  II.  New  York.  '"'■Aids  to  preaching 
and  hearing."     New  York:  J.  S.  Taylor. 

1840.  Kendall,  J.  Wesleyan.  ^^Qualifications  of  an  elo- 
i^uent  preacher  ;  a  lecture  on  Pulpit  Oratory."     London. 

1840.  Gresley,  W.  ^''  Ecclesiastes  Anglicanus ;  a  treatise  on 
preaching,  as  adapted  to  a  Church  of  England  congregation." 
Reprinted  in  New  York  by  Appleton. 

1841.  Bricknell,  W.  S.  ^'•Preaching;  its  warrant,  subject, 
and  effects."    London. 

1842.  Vaughan,  Rev.  Robert.  "  The  Modern  Pvlpit^  viewed 
in  relation  to  the  state  of  society."    London :  Jackson  &  Walford. 

1848.  James,  John  Angell,  of  Birmingham.  '■^An  Earnest 
Ministry  the  want  of  the  times."  Republished  in  New  York  by 
M.  W.  Dodd,  with  an  introduction  by  J.  B.  Condit,  D.D. 

A  large  portion  of  this  able  work,  perhaps  the  best  its  author 
ever  published,  is  devoted  to  the  exemplification  of  earnestness 
in  the  matter  and  manner  of  preaching. 

1848.  Rawson,  James.  "-Hints  on  Pulpit  Preparation;  an 
essay  on  the  composition  and  delivery  of  a  sermon."  18mo., 
85  pp.     Boston. 

This  essay  was  prepared  and  published  at  the  instance  of  a 
district  association  of  ministers  of  the  Troy  Conference,  of  which 

29 


450  AUTHORS   IN   ENGLISH. 

the  writer  was  then  a  member.  He  subsequently  entered  the 
T*rotestant  Episcopal  Church,  in  the  ministry  of  which  he  died. 

1849.  EiPLET,  H.  J.  ^'■Sacred  Rhetoric;  or,  composition 
and  delivery  of  sermons.  With  Ware's  Hints  on  Extemporane- 
ous Preaching."     Boston:   Gould  &  Lincoln. 

The  author  was  professor  in  a  Baptist  theological  school.  This 
volume  was  evidently  designed  as  a  text-book. 

1849.  "  The  Preacher  and  Pastor  ;  containing,  with  an  in- 
troductory essay  by  Edwards  A.  Park,  Feneloii's  Dialogues,  Her* 
herfs  Country  Parson,  Baxter''s  Reformed  Pastor,  CamjthelVa 
Pulpit  Eloquence."     New  York :  J,L  W.  Dodd. 

1850.  ''^  Hints  on  preaching  without  reading." 
Anonymous,  but  of  Presbyterian  authorship.    It  is  based  upon 

a  resolution  of  the  General  Assembly  discountenancing  the  read- 
ing of  sermons,  and  is  very  severe  on  the  practice.  Philadelphia : 
Lippincott. 

1850.  Adams,  Charles.  '"''Notes  of  the  minister  of  Christ 
for  the  times,  drawn  from  the  holy  Scriptures."  New  York : 
Methodist  Book  Concern, 

Part  third,  comprising  about  one  quarter  of  the  work,  is  de  • 
voted  to  the  minister  of  Christ  as  a  preacher.  The  whole  la 
written  in  a  graphic  and  impressive  style. 

1854.  Speing,  Dr.  G.  "  The  Power  of  the  Pulpit ;  thoughts 
addressed  to  Christian  ministers."     New  York  :  Dodd. 

1855.  Stevexs,  Abel,  LL.D.  "  Preaching  Required  by  the 
times."     New  York:  Methodist  Book  Concern. 

This  is  a  spirited  and  popular  volume,  the  greater  part  of  wliicb 
was  originally  published  in  the  form  of  review  and  magazine 
articles. 

1855.  Arthue,  William.  '"'' The  Tongue  of  Fire!'''  London: 
Hamilton,  Adams,  &  Co. ;  New  York :  Harpers. 

Indirectly,  this  volume  is  a  valuable  contribution  to  Homiletics. 

1856.  CuBiTT,  George.  '■'■Dialogues  on  pulpit  preparation^ 
between  a  senior  and  a  junior  minister,  with  sketches  of  ser- 
mons."    London:  R.  Needham. 

The  author  was  a  Wesleyan  minister  of  some  prominence.  This 
volume  was  not  published  till  after  his  death.  It  was  followed 
by  another,  entitled  "  Outlines  for  Pulpit  Preparation."  Sea 
"  Pulpit  Aids." 

1856.  '■'"Medieval  Preachers  and  Preaching;  a  series  of  ex- 
tracts translated  from  the  sermons  of  the  Middle  Ages,  chrono 


AUTHORS   IN   ENGLISH.  451. 

logically  arranged,  with  notes  and  an  introduction,  by  J.  M. 
Neale,  M.A.,  Warden  of  Sackville  College."  London:  I.  IT. 
Mozley. 

A  fine  contribution  to  the  history  of  preaching,  designed  to 
vindicate  the  excellence  of  medieval  sermons  in  comparison  with 
those  of  modern  times. 

185!iw  Fisn,  H.  C.  ^^  Masterpieces  of  Pulpit  Eloquence,  with 
historical  sketches  of  preaching  in  different  ages  and  countries." 
2  vols.,  8vo. 

1857.  Fish,  H.  0.  ^'- Pulpit  Eloquence  of  the  nineteenth 
century ;  sermons  and  sketches  of  living  divines."  1  vol.,  8vo. 
Kew  York  :  M.  W.  Dodd. 

These  three  volumes  exhibit  representative  discourses  from  all 
the  most  celebrated  preachers  in  the  successive  periods  of  Church 
history. 

1857.  Leifchild,  John,  D.D.     "  Preaching  and  Preachers^ 
An  Inaugural  Address,  delivered  at  the  opening  of  the  new 

Baptist  College,  Regent's  Park ;  with  an  appendix,  containing 
practical  remarks  on  preaching  and  preachers.  London  :  Ward 
«&Co. 

1858.  Christmas,  Heney.  ^^  Preachers  and  Preaching.^* 
London. 

A  work  of  very  moderate  ability,  written  by  a  minister  of  the 
Church  of  England. 

1858.  Smith,  Geoege.  "  The  Local  Preacher^ 8  ManuaV 
London. 

1859.  MouLE,  Hoeace  M.  "  Christian  Oratory :  hn  inquiry 
into  its  history  during  the  first  five  centuries."  Cambridge: 
Macmillan  &  Co. 

This  essay  obtained  the  Hulsean  prize  in  the  University  of 
Cambridge,  in  the  year  1858.     It  is  both  able  and  interesting. 

1859  Tatloe,  William,  of  California.  "  The  Model  Preach- 
er ;  a  series  of  letters  on  the  best  mode  of  preaching  the  Gospel." 
Cincinnati :  Swormstedt  &  Poe. 

1859.  Eadie,  John,  D.D.  ^^ Paul  the  Preacher;  a  popular 
and  practical  exposition  of  his  discourses  and  speeches  as  re- 
corded in  the  Acts  of  the  Apostles."  Republished,  New  York: 
Carter  &  Brothers. 

1860.  MuRRAy,  Nicholas,  D.D.  ^^  Preachers  and  Preach* 
ing.^''    New  York  :  Harper  &  Brothers. 

This  work,  by  the  author  of  Kirwan's  Letters,  is  composed  of  a 


4:52  AUTHORS  IN  ENGLISH. 

series  of  letters  originally  published  in  the  New  York  Obsei  ver. 
It  is  readable,  but  not  equal  in  power  to  some  of  the  author's 
previous  works.     It  has  proved  to  be  his  last. 

1861.  Alexander,  James  W.,  D.D.  "  Thoughts  on  Preach- 
ing ;  being  contributions  to  Homiletics."    New  York :  Scribuer. 

This  volume  is  a  posthumous  publication,  composed  of  several 
articles  published  in  the  Princeton  Review,  and  sundry  para- 
gi-aphs  from  the  private  journals  of  the  author. 

1861.  MooEE,  Daniel.  ""  Thoughts  on  Preaching  ;  specially 
in  relation  to  the  requirements  of  the  age."  London  :  Ilatchard 
&0o. 

1863.  Begg,  James,  D.D.  "  The  Art  of  Preaching^  and 
the  duty  of  the  Church  toward  her  theological  students." 
Edinburgh. 

1863.  Wayland,  Francis.  "  Letters  on  the  ministry  of  the 
Gosi)el."     Boston  :  Gould  &  Lincoln. 

1867.  Shedd,  William  G.  T.,  D.D.  '•'Homiletics  and  Pas- 
toral Theology."     New  York  :  Scribner  &  Co. 

1867.  Zincke,  F.  Barham.  "  The  duty  and  the  discipline 
of  Extemporary  P reach  ingy  First  American  from  the  second 
London  edition.     New  York  :  Scribner  &  Co. 

The  author  announces  himself  as  vicar  of  Wherstead,  r.jid 
chaplain  in  ordinary  to  the  queen.  He  makes  the  following 
naive  confessions: 

I  was  ordained  in  the  year  1840  to  the  curacy  of  Andover,  ui  Ilamp- 
Bhire.  Two  sermous  were  required  of  me  each  Sunday.  I  began  tliis 
part  of  my  work,  as  I  suppose  was  generally  the  case  at  that  time,  per- 
fectly unprepared.  I  had  not  written  a  single  sermon,  nor  had  I  ever 
attempted  to  write  one,  or  in  any  way  given  the  subject  of  sermon-writing 
a  thought.  I  had  supposed  that,  as  I  had  some  fondness  for  literary 
pursuits,  I  should  find  no  difficulty  in  doing  this  part  of  my  work.  So 
I  had  thought.  In  the  first  week,  however,  I  discovered  that  1  was 
greatly  mistaken. 

In  the  year  I  was  at  Andover  I  managed  by  very  hard  work  to  write 
nearly  one  hundred  sermons,  but  I  was  so  ashamed  of  them  that,  on 
going  to  my  new  curacy,  I  destroyed  them,  thinking  that  after  a  year's 
pra  :ice  I  must  be  able  to  write  something  less  unworthy  of  my  sub- 
ject .  .  .  During  the  next  six  years  I  wrote  three  hundred  sermons. 
I  had  now  been  seven  years  in  holy  orders.  All  that  time  1  had 
labored  honestly  at  sermon-writing,  and  had  thought  much  on  the 
subject ;  but  my  thought,  labor,  and  experience  had  only  brought  m© 
to  the  oonclusiop  that  to  hear  written  sermons  read  was  unprofitable  to 
the  congregation,  and  that  to  read  such  serm  )xx%  was  very  unsalisl'ao* 


AUTHORS    IN    ENGLISH.  453 

tor;  to  the  minister.  In  short,  I  had  come  to  regard  reading  written 
eermons  at*  labor  almost  entirely  thrown  away.  Sunday  after  Suuduy 
the  same  thoughts  and  feelings  recurred  to  me.  As  I  prepared  lor  the 
Bcrvioe,  while  I  was  in  the  pulpit,  and  as,  when  the  service  was  over, 
I  returned  from  the  church,  there  would  come  into  my  mind  the 
thought,  What  wretched  work  these  sermons  are  ! 

I  became  so  convinced  of  the  unprofitableness  of  reading  written 
sermons  that  I  ceased  to  write  any  more,  and  for  the  six  following 
years  the  time  I  had  hitherto  given  to  sermon-writing  I  spent  other- 
wise. This,  of  course,  only  made  the  sermons  I  continued  to  read 
Btill  more  unprofitable  to  the  congregation,  and  still  more  irksome 
to  myself,  for  we  cannot  take  any  interest  in  what  we  think  slight- 
ingly of.  My  convictions,  however,  as  to  the  remedy  were  growing 
into  a  practical  form,  or  rather  my  convictions  as  to  the  certainty  of 
the  remedy  were  forcing  me  to  devise  some  method  for  applying  it. 

For  the  author's  next  experiment,  see  page  475. 


II.    PtTLPIT   HELPS,  SO   CALLED. 

For  the  design  of  most  works  of  this  class,  the  author  of  the 
present  volume  cherishes  not  the  slightest  respect.  Indeed,  he 
omits  no  suitable  opportunity  of  cautioning  students  against  the 
use  of  the  skeletons  as  well  as  the  sermons  of  other  men.  This 
being  understood,  he  sees  no  objection  to  such  an  acquaintance 
with  this  branch  of  literature  as  will  enable  one  to  make  easy- 
reference  to  other  men's  labors  for  general  information,  for  com- 
parison, etc. 

1771.  Enfield,  William,  "  T'Ae  Preacher^  Directory;  or, 
a  iseries  of  subjects  proper  for  discourses,  arranged  under  differ- 
ent heads,  with  texts  under  each."    4to.     London. 

1788.  Cooke,  John.  "  The  Preacherh  Assistant,  containing 
8  series  of  the  texts,  sermons,  and  discourses  published  singly  or 
in  volumes  by  the  divines  of  the  Church  of  England,  and  by  the 
dissenting  clergy,  since  the  Restoration,  1660."     London. 

1808.  Simeon,  Charles.  ^^  Helps  to  Composition;  or,  six 
hundred  skeletons  of  sermons."     5  vols. 

1819.  Simeon,  Charles.  ^^  RorceUomileticcB  ;  or,  discourses 
in  the  form  of  skeletons,  digested  into  one  continued  series,  and 
forming  a  commentary  upon  every  book  of  the  Old  and  New 
Testaments ;  to  which  is  annexed  an  improved  edition  of  Claude's 
Essay."     11  vols.,  Svo. 

The  "  Ilorie  Ilomiletica) "  form  a  principal  portion  of  the  entire 


4:64:  AUTHORS    IN    ENGLISH. 

works  of  Simeon,  edited  hj  Thomas  Hart  well  Home,  in  21  vols., 
8vo.    London:  1845. 

Kegarded  as  a  topical  commentary  on  the  Scriptures,  this  work 
is  a  monument  of  industry  and  sound  judgment.  In  direct  avail- 
ahility  to  the  minister,  for  the  suggestion  of  themes  and  appro- 
priate thoughts  for  preaching,  it  has  no  superior.  It  cannot  be 
doubted  that  such  a  wv^rk  was  greatly  needed  at  the  period  of  its 
issue,  and  that  its  publication  exerted  a  most  wholesome  influence 
upon  the  ministers  of  the  Church  of  England,  for  whom  it  was 
more  especially  designed.  It  contains  not  less  than  2,536  skele- 
tons of  discourses,  or,  as  the  author  estimates  in  his  preface,  one 
for  each  day  of  seven  consecutive  years.  Simeon  seems  to  have 
accepted  "  Claude's  Essay  on  the  Composition  of  a  Sermon  "  as 
the  exponent  of  a  new  homiletical  dispensation,  and  he  himself 
became^  the  great  expounder  of  Claude's  system  to  the  English 
public.  This  circumstance  fixed  an  undesirable  sameness  upon 
his  sketches,  which  are  generally  more  to  be  admired  for  matter 
than  for  manner  of  construction,  although  it  may  be  said  that  the 
author  has  usually  illustrated  the  three  great  objects  he  proposed 
to  himself  in  every  discourse,  namely,  unity  in  design,  perspicuity 
in  arrangement,  and  simplicity  in  diction. 

Simeon's  consistent  adherence  to  the  latter  quality  of  style  is 
well  illustrated  in  the  following  anecdote.  A  young  composer 
of  sermons  was  reading  a  discourse  for  the  purpose  of  obtaining 
the  approbation  of  the  author  of  the  "  Rorso  IIomileticsB."  At 
length  he  reached  the  following  passage :  "  Amidst  the  tumult 
and  ecstasy  of  the  children  of  Israel,  the  son  of  Amram  stood 
unmoved."  "The  son  of  Amram!"  interrupted  Simeon;  "the 
son  of  Amram!  Who  was  he?"  "Why,  sir,  I  meant  Moses." 
"  Then,"  thundered  the  critic,  "  if  you  mean  Moses  why  not  say 
Moses?" 

The  amiable  spirit  and  the  earnest  evangelism  of  Charles  Sim- 
eon will  cause  his  name  to  be  held  in  honored  if  not  perpetual 
remembrance.  His  anxious  eflforts  to  harmonize  Oalvinists  ind 
Arminians  by  an  avoidance  of  extreme  views  on  both  sides,  an- 
ticipated by  half  a  century  the  Catholicism  of  the  Evangelical 
Alliance. 

1810-19.  Hannam,  Thomas.  ^^  Fulpit  Assistant ;  contaming 
three  hundred  outlines  or  skeletons  of  sermons ;  with  an  essay 
on  the  composition  of  a  sermon."     5  vols.,  ISmo. 

Fifth  edition,  revised  by  J.  Anders  m,  1840.     1  vol.,  8vo. 


AUTHORS    IN    ENGLISH.  455 

1844.  "  TJie  Pulpit  C^jdoitedia  ;  or,  Christian  minister's  com- 
panion ;  containing  three  liundrcd  and  sixty  skeletons  and  sketches 
©f  sermons,  and  eighty-two  essays  on  Bihlical  learning,  theological 
studies,  and  tlie  composition  and  delivery  of  sermons."  5  vols., 
London ;  1  vol.  8vo.,  New  York. 

1844.  "  Sketches  of  four  hundred  sermons  preached  in  vari- 
ous parts  of  the  United  Kingdom  and  on  the  European  continent, 
furnished  by  their  respective  authors."  American  edition,  4  vols. 
Philadelphia. 

1856.  OiJBiTT,  George.  "  Outlines  for  pulpit  preparation; 
being  one  hundred  and  fifty  skeletons  of  sermons :  the  greater 
part  prepared  shortly  before  the  author's  death,  and  never  before 
published."     London:  Needham. 

1860.  '•'' Pulint  Themes  and  Preacher's  Assistant;  outlines 
of  sermons  by  the  author  of  '  Helps  for  the  Pulpit.'  "  Philadel- 
phia :  Smith  &  English. 

In  this  class  of  works  may  be  included  The  Romilist,  a  periodical 
published  for  the  last  ten  or  twelve  years  by  Ward  &  Co.,  London, 
and  an  abridgment  of  the  same  published  in  one  volume  by  Carlton 
&  Porter,  New  York. 

III.    PUBLISHED    SERMONS. 

Every  good  sermon  that  has  been  published  to  the  world  may 
be  considered  as  a  contribution  to  the  literature  of  homiletics. 
Published  sermons,  in  fact,  form  the  staple  of  wdiat  is  usnaJy 
denominated  homiletical  literature.  They  are  numerous  in  the 
languages  of  all  Christian  countries ;  most  of  all  in  the  English 
language. 

Sermons  are  usually  published  for  the  benefit  of  laymen.  They 
are  most  extensively  read  by  ministers.  To  the  latter  they  have 
especial  interest  as  examples  in  respect  to  style,  doctrine,  and 
mode  of  construction.  No  minister  should  attempt  to  read  all 
the  sermons  that  may  fall  in  his  way ;  no  one  should  voluntarily 
fail  to  read,  and  even  study,  some  of  the  sermons  of  the  great 
representative  preachers  of  ditierent  countries,  and  of  the  suc- 
cessive periods  of  the  Church.  For  single  specimens  of  such 
sermons,  no  work  is  more  convenient  or  suitable  than  the  "  Mas- 
terpieces of  Pulpit  Eloquence,"  and  "Pul[)it  Eloquence  of  the 
Nineteenth  Century,"  compiled  by  Rev.  II.  C.  Fish. 

The  analysis  and  criticism  of  sermons  after  the  manner  illus- 
trated in  "  Blair's  Lectures  on  Rhetoric,"  is  an  exercise  of  great 
value  to  ministers  and  h<vuiletical  students. 


456  AUTHORS    IN    ENGLISH. 

Believing  that  the  occasional  and  even  frequent  perusal  of  tlie 
best  sermons  of  great  and  good  preachers  will  exert  a  happy  in- 
fluence on  the  ministry  of  any  one  capable  of  being  aroused  to 
ncble  exertions  by  the  words  and  example  of  others,  the  author 
at  first  contemplated  the  insertion  of  a  select  list  of  sermons 
worthy  of  the  attention  of  young  ministers.  Keflecting,  how- 
ever, that  any  such  list  must  necessarily  omit  more  sermons  and 
authors  of  merit  than  it  can  possibly  notice,  and  also  that  new 
examples  are  continually  arising,  he  has  resolved  to  limit  him- 
self to  the  suggestion  of  a  few  principles  which  should  govern  a 
minister  in  the  perusal  of  sermons. 

1.  Read  sermons  of  historic  interest ;  for  example,  those  of  the 
principal  fathers,  reformers,  and  pulpit  orators  of  all  countries, 

2.  Read  sermons  of  didactic  value;  for  example,  Wesley's, 
Dwight's,  Edmondson's,  Thomas  Jackson's. 

3.  Read  sermons  pronounced  by  good  critics  to  be  models  of 
style;  for  example,  Watson's,  Alexander's,  Harris's,  Hamilton's,  etc. 

4.  Read  the  sermons  of  men  who  have  been  greatly  blessed  of 
God  in  a  ministry  of  success  and  power ;  for  example,  Whitefield's, 
Fletcher's,  Payson's,  Summerlield's,  etc. 

5.  Read  not  only  sermons  produced  in  the  past,  but  at  the 
present  time;  for  example,  Spurgeon's,  Punshon's,  Simpson's, 
Beecher's,  and  Guthrie's. 

6.  Read  chiefly  those  sermons  from  which,  on  experiment,  you 
find  you  derive  the  greatest  profit  in  respect  to  your  devotional 
feelings  and  your  pulpit  services. 

IV.    OLEHIOAL  BIOGRAPHY. 

No  biography  of  a  Christian  minister  is  complete  without  a 
sketch  of  his  mode  of  preaching  the  Gospel,  and  a  portraiture 
of  the  means  which  he  found  most  successful  in  winning  souls 
to  Christ  and  moving  men  to  the  discharge  of  duty. 

Many  biographers  have  overlooked  this  important  matter: 
while  many  ministers — few,  however,  that  are  worthy  of  bio- 
graphical publicity — seem  to  have  adopted  such  a  mechanical 
routine  in  the  discharge  of  their  pulpit  duties  as  during  a  whole 
life  to  have  accumulated  no  materials  of  value  in  reference  to  a 
work  which  ought  to  arouse  the  enthusiasm  of  all  who  engage 
in  it,  and  to  which  every  one  ought  to  contribute  something, 
either  of  precept  or  example. 

Ministerial  biography  illustrates  the  wonderful  variety  of  tal- 


AUTHORS   W   FliE2^CiI.  457 

«nts  wliicli  God  employs  in  the  propagation  of  his  truth,  andS 
delineates  those  traits  of  character  and  habits  of  life  which  tend 
to  the  largest  usefulness. 

Following  the  above  general  remarks,  it  will  be  sufficient  tc 
indicate  a  few  works  of  this  class  which  are  specially  valuable 
for  the  hints  and  instructions  they  contain  on  the  subject  of 
preaching : 

Life  and  Remains  of  Richard  Cecil. 

Autobiography  of  "William  Jay. 

Sketches  of  the  early  Methodist  preachers  contained  in  Ste- 
vens's History  of  Methodism. 

Annals  of  the  American  Pulpit,  by  W.  B.  Sprague,  D.D. 

Lives  of  A.  Alexander  and  J.  W.  Alexander,  M'Cheyne,  Bunt 
ing,  Newton,  and  others. 

FRENCH. 

The  homiletical  literature  of  the  French  language  is  less  volu- 
minous than  valuable.  It  has  been  produced  in  nearly  equal 
proportions  by  Protestant  and  Catholic  writers.  The  principal 
works  have  been  translated  into  English,  and  widely  circulated 
both  in  England  and  America, 

In  addition  to  the  treatises  enumerated  below,  reference  may 
be  made  to  the  Critical  Works  of  Rapin,  1670,  and  the  Belles- 
Lettres  of  Rollin,  1730,  for  excellent  remarks  on  pulpit  eloquence. 

1688.  Claude,  John.  -''Essay  on  the  Composition  of  a  Ser- 
mony 

Claude  was  a  cotemporary  of  Bossuet,  Massillon,  and  Bourda- 
loue.  He  was  an  able  Protestant  minister,  and  a  faithful  defender 
of  the  Reformation.  As  such  he  was  persecuted  in  the  different 
fields  of  labor  which  he  occupied,  and  ultimately  driven  from  the 
kingdom  by  the  persecutions  following  the  revocation  of  the 
Edict  of  Nantes.  In  1654,  while  pastor  at  Nismes,  in  the  south 
of  France,  he  instructed  a  class  of  candidates  for  the  ministry. 
Probably  at  that  time  he  collected  and  arranged  the  materials 
fo:  this  essay,  which,  however,  was  not  written  in  full  till  a 
subsequent  period  of  his  life,  when  his  own  son  was  about  to  be 
ordained  to  the  ministry.  It  remained  in  manuscript  till  after 
the  author's  death,  and  was  published  as  the  first  of  his  posthu- 
mous works  in  1688. 

It  was  first  translated  into  English  in  1778,  by  Robert  Robert- 
son, a  Baptist  minister  of  Cambridge,  and  subsequently  edited 


458  AUTHORS  IN  FRENCH. 

by  Charles  Simeon.  Simeon's  edition  has  been  republished  in 
America  in  several  different  forms,  but  has  had  its  greatest  cur- 
rency as  a  prescribed  text-book  for  junior  preachers  of  the  Meth 
odist  Episcopal  Church. 

1700.  Fenelon,  Archbishop  of  Cambray.  "  Dialogues  on 
Eloquence^  and  particularly  that  of  the  pulpit." 

The  Dialogues  of  Fenelon  were  translated  into  English  in  1722^ 
and  have  since  been  reproduced  in  various  English  and  American 
editions.  They  are  now  most  conveniently  accessible  in  a  vol- 
ume entitled  "Preacher  and  Pastor,"  published  by  M.  W.  Dodd, 
New  York. 

This  work  may  be  pronounced  as  much  a  classic  as  Cicero's 
dialogues  on  oratory,  by  which  its  plan  was  evidently  suggested. 
No  authority  is  higher  than  that  of  Fenelon  on  questions  of  taste, 
while  his  evident  candor  and  unaffected  piety  have  caused  him 
to  be  equally  admired  throughout  the  Protestant  and  Catholic 
worlds. 

1715.  GiSBERT,  F.  "  Christian  Eloquence^  in  theory  and 
practice." 

The  merit  of  this  book  is  not  easily  overrated.  It  possesses 
the  classic  elegance  of  Fenelon's  Dialogues,  with  a  greater  direct- 
ness and  didactic  power.  It  was  translated  into  English  in  1718, 
by  Sam.  D'Oyley,  who,  having  emblazoned  his  own  name  on  the 
title-page,  had  the  meanness  to  conceal  that  of  the  author  by  not 
once  mentioning  it  in  the  volume. 

In  1809,  William  Bramwell,  a  revivalist  of  celebrity  among 
the  English  Wesleyans,  republished  this  work,  with  the  omis- 
sion of  two  chapters,  under  the  title  of  "The  Salvation 
Preacher." 

1747.     OsTERVALD,  J.  F.     '"'' Lecturcs  on  Preaching.'''' 

Ostervald  was  a  learned  and  pious  pastor  of  the  Keformed 
Church  at  Neufchatel,  in  Switzerland,  where,  as  professor  of 
divinity,  he  taught  candidates  for  the  ministry.  His  work  on 
the  exercise  of  the  sacred  ministry  consists  of  his  reported  lec- 
tures, said  to  have  been  published  without  his  consent. 

The  first  half  of  it  relates  to  preaching.  The  entire  work  was 
translated  into  English  by  T.  Stevens,  1781. 

About  1820  the  Rev.  Joseph  Sutcliffe  published  a  new  and 
improved  translation  of  the  Lectures  on  Preaching,  of  which  an 
American  edition  lias  been  printed  by  I.  P.  Cook,  of  Baltimore. 
It  is  well  worthy  of  purchase  and  perusal. 


AUTHOKS  IN  FKENCH.  459 

1790      Rkybaz.     ''The  Art  of  Preaching:' 

A  brief  treatise,  of  no  special  value.  An  English  translation 
iias  been  published  in  connection  with  Massillon's  Charges. 

1793.  Maury,  Cardinal.  ''■The  Principles  of  Eloquence ; 
adapted  to  the  pulpit  and  the  bar." 

Translated  into  English  by  John  Neal  Lake.  An  American 
edition  is  jmblished  at  the  Methodist  Book  Rooms. 

1819.  Besplas,  Abbot.  "  Ei<say  on  the  eloquence  of  the 
pulpit." 

Translated,  with  preface,  by  Miles  Martindale. 

1840.    ViNET,  A.    "iZomiZe^ics;  or,  the  theory  of  preaching." 

Translated  by  Thomas  11.  Skinner,  D.D.  New  York :  1853. 
A  translation  is  also  published  in  Clark's  Theological  Library, 
Edinburgh. 

1845.  Vetu,  Abbot  J.  X.  "  Les  Vrais  Principes  sur  la  pre- 
dication ou  mani^re  d'annoncer  avec  fuit  la  parole  de  Dieu."  * 
3  tomes.     Paris. 

1852.  Maetin,  Abbot  0.  "  Panorama  des  Predicateurs ;  ou, 
repertoire  pour  I'improvisation  et  la  composition  du  sermon." 
3  tomes,  grand  4to.     Paris. 

This  work  is  a  decided  curiosity ;  and  as  it  bears  a  special 
recommendation  from  his  Holiness  Pope  Pius  IX.,  and  enthusi  - 
astic  compliments  from  most  of  the  bishops  of  France,  may  be 
supposed  to  be  in  the  height  of  fashion  with  modern  French 
preachers  of  the  Roman  Catholic  Church. 

It  is  more  systematic  than  any  of  the  English  Pulpit  Helps. 
It  is  arranged  in  conformity  with  the  ecclesiastical  calendar,  and 
for  each  Sabbath  and  important  holiday  of  the  year  presents 
thiee  plans  of  sermons:  first,  in  outline  ;  second,  in  development; 
third,  illustrations  and  quotations  from  the  Scriptures  and  the 
fathers,  together  with  a  list  of  authors  to  be  consulted  on  the 
topics  chosen. 

No  book  of  its  class  contains  finer  extracts,  or  a  more  ingenious 
arrangement  of  matter. 

1858.  Vincent,  Alfred,  Pasteur.  "  Recherches  Homiletiqites ; 
ou,  quelques  iddes  sur  la  predication,  avec  de  nombreuses  cita- 
tions a  I'appui."     Paris :  Grassart. 

This  is  a  brochure  of  92  pages,  characterized  in  the  highesi 
degree  by  freshness  and  piquancy  of  thought. 

*  Works  named  by  their  French  titles  are  not  known  to  Lave  beea 
translated  into  English. 


460  AUTHORS  IN   GERMAN. 

1859.  Bautain,  M.,  Vicar-General  and  Professor  at  the  Sor* 
bonne.  "  The  Art  of  Extempore  Speaking  ;  hints  for  the  pulpit, 
the  senate,  and  the  bar."     New  York :  Scribner. 

1860.  CoQUEEEL,  Athanase,  un  des  Pasteurs  de  I'Eglise  Re- 
formee  de  Paris.  "  Observations  Pratiques  sur  la  predication." 
Palis:  Cherbuliez. 

The  author,  although  regarded  as  rationalistic  in  his  views, 
enjoys  great  celebrity  as  a  preacher.  He  has  embodied  in  this 
volume  a  truly  fine  collection  of  ripe  thoughts  and  judicious 
suggestions,  the  result  of  more  than  forty  years'  attentive  obser- 
vation upon  preachers  and  preaching. 

1861.  ViNET,  A.  '''•  Eistoire  de  la  predication  de  I'Eglise 
Eeformee  de  France,  pendant  le  siecle  dix-septieme."    Posthume. 

GERMAN. 

Introductory  to  a  list  of  the  principal  German  writers  on 
Homiletics,  the  author  is  happy  to  insert  the  following  condensed 
historical  sketch  of  Preaching  in  Germany^  for  which  he  is  in- 
debted to  Rev.  Professor  Warren,  of  Bremen  : 

In  the  history  of  preaching  in  Protestant  Germany,  several  periods, 
markedbytheprevalenceof  peculiar  styles,  are  clearly  distinguishable. 

1.  The  period  of  Luther  and  the  Reformation.  The  preaching  of  this 
period  may  be  characterized  as  blunt,  earnest,  evangelical,  and  pow- 
erfid. 

2.  Period  of  the  Homilists,  sometimes  called  Postillists.  This  period 
commenced  almost  immediately  after  Luther^  s  death,  and  may  be  re- 
garded as  extending  to  the  rise  of  the  Spener  pietistic  school.  The  most 
notable  of  these  homilists  were  Corvinus,  Brentz,  Chemnitz,  Osiandei 
Matthesius,  and  Dietrick.  An  extreme  artificiality  characterized  the 
preaching  of  this  period.  A  few,  however,  did  not  lose  themselves  in 
the  puerilities  and  triteness  of  the  prevalent  scholastic  method,  but 
preached  with  unction  and  power ;  for  example,  Arnd,  Herberger,  John 
Valentine,  Andreoe,  and  others.  The  same  style  in  the  Catholic  Church 
reached  its  culmination  in  Ulricli  Megerle,  imperial  court  preacher  at 
Vienna.  His  name,  moreover,  is  quite  as  proverbial  for  bad  taste  as  for 
scholastic  pedantry. 

3.  The  movement  commenced  by  Spener  and  Francke  wrought  a 
healthful  reform  in  pulpit  ministrations  as  far  as  it  extended ;  but  the 
almost  cotemporaneous  rise  and  spread  of  the  Wolflan  philosophy,  m 
troducing  into  all  departments  of  thought  a  perfect  mania  for  logical 
definitions  and  demonstrations,  prevented  the  new  religious  movement 
from  penetrating  and  influencing  the  schools.  J.  J.  Eambach,  d.  1735, 
and  J.  G.  Reinbeck,  d.  1741,  represent  the  transition  from  the  so-called 
pietistic  to  the  philosophic  method. 


AUTHORS   IN   GERMAN.  461 

4.  A  new  era  for  German  homiletics  dates  from  Moshcini,  d.  1755. 
From  him,  in  fact,  the  Germans  date  Modern  Homiletics.  Ho  is  called 
the  German  Bourdaloue.  His  pattern  was  Tillotson.  His  scholars, 
however,  inclined  more  and  more  to  mere  moralizing,  and  their  dis- 
courses finally  degenerated  into  lectures  on  agriculture,  hygiene,  etc. 
J.  A.  Kramer,  the  two  Sachs,  Spalding,  ZoUikoffer,  and  others,  repre- 
sent this  period ;  also  the  more  warmly  and  strictly  evangelical  G.  C. 
Keiger,  in  Wirtemburg,  and  Willamosius,  Herder's  ideal,  in  Prussia, 
The  spirited  Herder  and  Lavater  are  also  to  be  mentioned  in  this  con- 
nection. They,  however,  were  original  geniuses,  who  neither  repre- 
sented nor  founded  any  particular  school. 

5.  The  sermons  of  F.  V.  Eeinhard,  court  preacher  at  Dresden,  pub- 
lished in  thirty-five  volumes,  1793-1813,  inaugurated  another  period. 
They  are  characterized  by  richness  of  thought,  clearness  and  defiuiteness 
of  expression,  force  and  dignity  of  style  ;  and  were  long  regarded  as 
models.  His  style  and  method  were  the  prevailing  ones,  both  among 
the  rationalists  and  the  orthodox,  to  the  time  of  Schleiermacher. 

6.  The  revolution  which  dates  from  Schleiermacher's  appearance  is  as 
marked  in  the  department  of  homiletics  as  in  that  of  dogmatics.  In  his 
earlier  sermons  he  inclines  toward  the  moralizing  style ;  but  later  he 
dwells  more  upon  Christ  and  redemption,  though  of  course  after  his 
fashion.     His  sermons  fill  nine  volumes  of  his  published  works. 

The  great  preachers  of  the  present  day  can  scarcely  be  regarded  as  his 
scholars,  or  those  of  any  one  else.  They  are  partly  products  and  partly 
producers  of  the  time.  The  most  distinguished  are,  by  a  great  majority, 
■what  are  counted  orthodox,  and  quite  a  large  number  truly  evangelical. 
Most  of  them  preach  memoriter ;  none  read.  Glaus  Harm's  style  is 
remarkable  for  blunt  popularity ;  F.  A.  Krummacher's  for  flowery  but 
stirring  diction ;  Nitzsch's  for  Schleiermacherian  profundity  and  ob- 
Bcurencss.  As  a  general  criticism  upon  German  preaching,  it  may  be 
said  to  lack  point.  The  preachers  for  the  most  part  aim  to  instruct 
and  influence  the  people,  but  not  to  secure  their  immediate  conver- 
sion. •  Nevertheless,  there  is  in  this  respect  a  gradual  improvement 
going  on. 

Sermon  literature  is  very  abundant  in  Germany,  and  constantly  in- 
treasing.    Most  discourses  arc  still  plaimed  on  the  old  homily  model. 

1736.  Kambacii. 

1752.  Reinbeok  and  J.  S.  Baumgartkn. 

1702.  Meiek 

1.765.  MosnEiM.     '•'■Aniceisung  Erbaulich  zu  PredigenJ* 

A  work  published  ten  years  after  the  author's  death. 

1772.  Spalding. 

1779.  Steinbart. 

1795.  Ammox. 

1797.       SonUDEROFF. 

1807.    SoHOTT.     ^' Theorie  der Beredsamkeit,^ 


462  AUTHORS   IN   GERMAN. 

For  an  English  transfusion  of  the  principal  portions  of  this 
work,  see  Bibliotheca  Sacra,  1845. 

1810.  Reinhaed,  F.  y.  '•'•Oestdndnisse  seine  predigten  nnd 
seine  bildung  zura  prediger  betreffend,  in  briefen  an  einen 
freund." 

This  work,  under  the  title  of  "Lettres  de  Reinhard,  etc.," 
was  translated  into  French  by  J.  Monod,  and  published  in  Paris, 
1816.  It  was  translated  into  English  by  O.  A.  Taylor,  under  the 
title  of  "Confessions  of  Reinhard,"  and  published  in  Boston, 
1832.  The  Confessions  have  recently  been  reprinted  as  an  ad- 
dendum to  "  Pulpit  Themes,"  published  by  Smith  &  English, 
Philadelphia. 

1811.  Maeheineke.     "  Grundlegung  der  Homiletih'''' 
1814.     Theeemin.     '■''  Beredsamlceit  eine  TugendP 

This  work  has  been  well  translated  by  Professor  Shedd,  late  of 
Andover,  with  the  title,  "  Eloquence  a  Virtue ;  or,  outlines  of  a 
systematic  rhetoric."  Professor  Shedd's  introductory  essay  is 
valuable. 

1830.  Stiee,  R.  "  Kurzer  Grundriss  einer  hidlishen  Keryh- 
tih ;  oder,  anweisung  durch  das  Wort  Gottes  sich  zur  predigt- 
kunst  zu  bilden." 

This  work  is  noted  for  the  author's  proposition  to  substitute 
the  term  "  keryktik,"  from /c^pnf,  for  "homiletik;"  also,  as  a 
spirited  and  earnest  attempt  to  develop  a  method  of  preaching 
from  the  example  of  the  Bible  prophets  and  apostles.  It  is  pre- 
eminent among  German  homiletical  writings  for  its  urgency  of  a 
stricter  conformity  to  the  Scriptures. 

1842.     Palmee,  C.     "  Evangelische  Homiletihy 

This  work  has  gone  through  several  editions.  The  author  is 
etill  living,  and  is  highly  esteemed  among  the  Lutherans. 

1847.  FiOKEE.     ^'- Grundlinien  der  Evangelische  Homiletik.'*'' 

1848.  SoHWEiTZEE.     "  Eomiletih.'''' 

This  author,  although  not  regarded  as  a  sound  theologian,  has 
the  reputation  of  being  the  ablest  living  writer  among  "  the  Re- 
formed."    His  Avork  is  scientific,  but  cold. 

Homiletics,  being  regarded  in  Germany  as  a  branch  of  Prac- 
tical Theology,  has  been  ti-eated  at  some  length  by  writers  on 
that  subject ;  for  example,  Moll,  Ebrard,  Nitzsch,  Ehrenfeuchter. 

There  have  also  appeared  in  German  two  valuable  works  on 
the  history  of  preaching. 

1839-41.     Paniei..  C.  F.  W.     ^' Fragmatische  GesckicJite  def 


AnTTTORS   IN   GERMAN.  463 

Chrhtlkhen  Bcrcdsaml-eit,,  imd  der  honiilctik,  von  den  crstcn 
zeitcn  des  Oliristhenthums  bis  anf  unsere  zcit." 

1839.  Lentz,  G.  11.  "  Oeschichte  der  Christlichen  Ilomi- 
oetihy 

This  work  is  tlie  most  complete  of  the  two,  furnishing  notices 
and  brief  specimens  of  popular  preachers,  of  whom  it  enumerates 
eome  three  hundred. 

Recently  there  has  been  translated  into  German,  and  published 
in  Bremen,  Adam  Clarke's  "Letter  to  a  Young  Preacher  ;"  with 
an  appendix,  containing  essays  on  the  composition  of  sermons 
from  the  best  English  and  German  authors. 

PORTUGUESE,  SPANISH,  AND  ITALIAN  AUTHORS. 

In  countries  where  the  Reformation  did  not  prevail  preaching 
has  received  comparatively  little  attention,  and  the  literature  of 
homiletics  is  correspondingly  meager.  After  considerable  inquiry, 
it  has  not  been  ascertained  that  any  works  worthy  of  enumera- 
tion have  been  published  either  in  Portuguese  or  Spanish.  In 
Italian  the  following  authors  may  be  named,  with  abridged  titles 
of  their  works : 

1619.     Panigla,  Feancesco.    The  Preacher.    1  vol.    Venice. 

1G27.     Aresi,  Paolo.     The  Art  of  Preaching.    2  vols.    Milan. 

1GG9.  Mansi,  Giuseppe.  The  Preacher'' »  Library.  5  vols. 
Rome. 

1725.  BRAScni,  Gio.  Battista.  Idea  of  the  mitred  pulpit. 
1  vol.  folio.     Rome. 

1764.  Da  Faenza,  M.  R.  P.  Andrea.  Letters  to  a  young 
preacher.     1  vol.     Vincenza. 

1770.  I^STRico,  Rafaello.  Institutes  of  Oratory  explained 
to  a  young  preacher.     1  vol.  4to.     Vercelli. 

1824.  Ciiilesotti,  Valentino.  Defects  of  modern  preaching. 
J  vol.     Genoa. 

1850.  LuxARDO,  Fedele.  Treatise  on  sacred  eloquence. 
1  vol.     Genoa. 

1852.  Ottaviano,  R.  P.  da  Savona.  Lessons  in  sacred 
eloquence.     3  vols.     Genoa. 

1853.  Rebuffo,  Paolo.  Letters  on  sacred  eloquence.  1  ?ol 
Genoa. 


464  MODE  OF  DELIVEHY. 


O. 

SUMMARY 

OP  THE  VIEWS  OF  LEADING  DIVINES,  AUTHORS,  ANB 
CHURCHES  ON  THE  MODES  OF  PREACHING,  WITH  RKl^ 
ERENCE   TO    DELIVERY. 

1692.    BISHOP  BURNET. 

As  Bishop  Burnet  was  the  first  historian  to  record  the  origin 
of  the  practice  of  reading  sermons,  he  can  be  safely  quoted  as 
giving  the  best  views  of  the  subject  in  his  day. 

In  his  work  on  the  Pastoral  Care  he  says : 

Eeading  is  peculiar  to  this  nation,  and  is  endured  in  no  other.  It 
has,  indeed,  made  that  our  sermons  are  more  exact,  and  so  it  has  pro- 
duced to  us  many  volumes  of  the  best  that  are  extant ;  but  after  all, 
though  some  few  read  so  happily,  pronounce  so  truly,  and  enter  so 
entirely  into  those  affections  which  they  recommend,  that  in  them  we 
see  both  the  correctness  of  reading  and  the  seriousness  of  speaking  ser- 
mons, yet  every  one  is  not  so  happy.  Some,  by  hanging  their  heads 
perpetually  over  their  notes,  by  blundering  as  they  read,  and  by  a  cursory 
running  over  them,  do  so  lessen  the  matter  of  their  sermons,  that  as 
they  are  generally  read  with  very  little  life  or  affection,  so  they  are  heard 
with  as  little  regard  or  esteem.  Those  who  read  ought  certainly  to  be 
at  a  little  more  pains  than  for  most  part  they  are  to  read  true,  to  pro- 
nounce with  an  emphasis,  and  to  raise  their  heads  and  direct  their  eyes 
to  their  hearers  ;  and  if  they  practiced  more  alone  the  just  way  of  read- 
ing, they  might  deliver  their  sermons  with  much  more  advantage.  Man 
is  a  low  sort  of  creature  ;  he  does  not,  nay,  nor  the  greater  part  cannot, 
consider  things  in  themselves,  without  those  little  seasonings  that  must 
recommend  them  to  their  affections.  That  a  discourse  be  heard  with 
any  hfe,  it  must  be  spoken  with  some  ;  and  the  looks  and  motions  of 
the  eye  do  carry  in  them  such  additions  to  what  is  said,  that  where  th.eso 
do  not  all  concur,  it  has  not  all  the  force  upon  them  that  otherwise  it 
might  have.  Besides  that,  the  people,  who  are  too  apt  to  censure  the 
clergy,  are  easily  carried  into  an  obvious  reflection  on  reading,  that  it  is 
an  effect  of  laziness. 

In  pronouncing  sermons,  there  are  two  ways.  Tlie  one  is  when  a 
whole  discourse  is  got  by  heart,  and  delivered  word  for  word  as  it  was 
writ  down.  This  is  so  vast  a  labor  that  it  ib  scarce  possible  that  a  man 
oan  be  able  to  hold  up  long  to  it.  Yet  there  is  an  advantage  even  in  this 
to  beginners :  it  fills  their  memories  with  good  thoughts  and  regular 
meditations ;  and  when  they  have  got  some  of  the  most  important  of 
their  sermons  by  heart  in  so  exact  a  manner,  they  are  thereby  furnished 
with  topics  for  discourse. 


MODK  OK  i)i:r.ivi:i:v.  Af^b 

But  now  T  come  'o  propose  anotlicr  method  of  prcachint.',  by  wliioh  a 
priest  may  be  prepared,  alter  a  ri>(ht  view  of  his  matter,  a  true  under- 
Bt:i!idinir  his  text,  and  a  digesting  of  his  thouglits  upon  it  into  their 
uatural  and  proper  order,  to  deliver  these  both  more  easily  to  himself, 
•nd  with  a  belter  cllect  both  upon  himself  and  his  hearers.  To  romc  at 
this,  he  must  be  for  some  years  at  a  great  deal  of  pains  to  prepa.c  him 
self  to  it ;  yet  when  that  is  over,  the  labor  of  all  the  rest  of  his  life,  as  to 
these  performances,  will  become  very  easy  and  very  pleasant  to  him. 
The  preparations  to  this  must  be  these.  First,  he  must  read  the  Scrip- 
tures very  exactly;  he  must  have  great  portions  of  them  by  heart;  and 
he  must  also,  in  reading  tliem,  make  a  short  concordance  of  them  in  his 
memory ;  that  is,  he  must  lay  t-igether  such  passages  as  belong  to  the 
same  matter;  to  consider  hoM  far  they  agree,  or  help  to  illustrate  ono 
another,  and  how  the  same  thing  is  differently  expressed  in  them;  and 
what  various  ideas  or  ways  of  recommending  a  thing  rise  out  of  this 
concordance.  Upon  this  a  man  must  exercise  himself  much,  di-aw  notes 
of  it,  and  digest  it  well  in  his  thoughts.  Then  he  must  be  ready  wiih 
the  whole  body  of  divinity  in  his  head  ;  he  must  know  what  parts  como 
in  as  objections  to  )e  answered,  where  ditliculties  lie,  how  one  part  co- 
heres with  another  and  gives  it  light.  He  must  have  this  very  current 
in  his  memory,  that  he  may  have  things  lie  before  him  in  one  full  view, 
and  upon  this  he  is  also  to  work,  by  making  tables,  or  using  such  otlier 
helps  as  may  lay  matters  clearly  before  him. 

These  are  the  materials  that  must  be  laid  together;  the  practice  in 
using  them  comes  n(  K.t.  He,  then,  that  would  prepare  himself  to  be  a 
preacher  in  this  met)  od,  must  accustom  himself  to  talk  freely  to  himself, 
to  let  his  thoughts  i'.  jw  from  him,  especially  when  he  feels  an  edge  and 
heat  upon  his  mind  ,  for  then  happy  expressions  will  come  in  his  mouth, 
things  will  ventilate  and  open  themselves  to  him,  as  he  talks  them  thus 
in  a  soliloquy  to  h  m^elf.  He  must  also  be  writing  many  essays  upon 
all  sorts  of  subje  t^,  for  by  writing  he  will  bring  himself  to  a  correctness 
both  in  thinking  "nd  in  speaking;  and  thus,  by  a  hard  practice  lor  two 
or  three  years,  a  man  may  render  himself  such  a  master  in  this  matter 
that  he  can  never  be  surprised,  nor  will  new  thoughts  ever  dry  up  upon 
him.  He  must  talk  over  to  himself  the  whole  body  of  divinity,  and 
accustom  himself  to  explain  and  prove,  to  clear  objections,  and  to  apply 
every  part  of  it  to  some  practical  use.  He  must  go  through  luniian  life 
in  all  the  ranks  and  degrees  of  it,  and  talk  over  all  the  duties  of  these  ; 
consider  the  advantages  or  disadvantages  in  every  one  of  them,  their 
relation  to  one  another,  the  morality  of  actions,  the  common  virtues  and 
vices  of  mankind,  more  particularly  the  duties  of  Christians,  their  obli- 
gation to  meekness  and  humility,  to  forgive  injuries,  to  relieve  the  poor, 
to  bear  the  cross,  to  be  patient  and  contented  in  every  state  of  life,  to 
pray  much  and  fervently,  to  rejoice  ever  in  God  and  to  be  always  prais- 
ing him,  and  most  particularly  to  be  applying  seriously  to  God,  through 
Jesus  ('hrist,  for  mercy  and  pardon  and  for  his  grace  and  Spirit;  lo  be 
worshiping  him  devoutly  in  public,  and  to  be  delighting  frequently  to 
•oinniemorato  the  death  of  Christ  and  to  partake  of  the  benefits  of  it. 

30 


iP'G  :VIODE   OF   DELIYEKY. 

All  the?o,  I  say,  lie  must  talk  ovci  and  over  again  to  hi.nself ;  he  mnel 
Biudy  to  give  his  thoughts  all  the  heat  and  flight  about  them  that  he 
can ;  and  if,  in  these  his  meditations,  happy  thoughts  and  noble  and 
tender  expressions  do  at  any  time  offer  themselves,  he  must  not  loso 
them,  but  write  them  down.  And  in  his  pronouncing  over  sucli  dis- 
courses to  himself,  he  must  observe  what  words  sound  harsh  and  agree 
ill  together  ;  for  there  is  a  music  in  speaking  as  well  as  in  ringing,  wl  ich 
a  man,  though  not  otherwise  critical  in  sounds,  will  soon  discove:*.  By 
a  very  few  years'  practice  of  two  or  three  such  soliloquies  a  day,  chiefly 
in  the  morning,  when  the  head  is  clearest  and  the  spirits  are  liveliest,  a 
man  will  contract  a  great  easiness  both  in  thinking  and  speaking. 

But  the  rule  I  have  reserved  last  is  the  most  necessary  of  all,  and 
without  it  all  the  rest  will  never  do  the  business.  It  is  this :  that  a  man 
must  have  in  himself  a  deep  sense  of  the  truth  and  power  of  religion  ; 
lie  must  have  a  life  and  flame  in  his  thoughts  with  relation  to  those 
subjects;  he  must  have  felt  in  himself  those  things  which  he  intends  to 
explain  and  recommend  to  others.  He  must  observe  narrowly  the  mo- 
tions of  his  own  mind,  the  good  and  bad  effects  that  the  several  sorts  of 
objects  he  has  before  him,  and  affections  he  feels  within  him,  have  upon 
him,  that  so  he  may  have  a  lively  heat  in  himself  when  he  speaks  of 
them,  and  that  he  may  speak  in  so  sensible  a  manner  that  it  may  be  al- 
most felt  that  he  speaks  from  his  heart.  There  is  an  authority  in  the 
simplest  things  that  can  be  said  when  they  carry  visible  characters  of 
genuineness  in  them.  Now,  if  a  man  can  carry  on  this  method,  and  by 
much  meditation  and  prayer  draw  down  divine  influences,  which  are 
always  to  be  expected  when  a  man  puts  himself  in  the  way  of  them  and 
prepares  himself  for  them,  he  will  often  feel  that  "  while  he  is  musing 
a  fire  is  kindled  within  him,"  and  then  he  will  "  speak  with  authority" 
and  without  constraint ;  his  thoughts  will  be  true,  and  his  expressions 
free  and  easy.  Sometimes  this  fire  will  carry  him,  us  it  were,  out  of 
himself,  and  yet  without  anything  that  is  frantic  or  cnthusiustieal.  Pii,>- 
courses  brought  forth  with  a  lively  spirit  and  heat,  where  a  composed 
gesture,  and  the  proper  motions  of  the  eye  and  countenance,  and  the 
due  modulations  of  the  voice  concur,  will  have  all  the  effect  that  can  be 
expected  from  anytliing  that  is  below  immediate  inspiration  ;  and  as  this 
will  be  of  use  to  the  hearers,  so  it  will  be  of  vast  use  to  the  preacher 
hii^self,  to  oblige  him  to  keep  his  heart  always  in  good  tune  and  temper, 
not  to  suffer  irregular  and  forbidden  appetites,  passions,  or  projects  \o 
prepossess  his  mind:  these  will  both  divert  him  from  going  on  in  thf 
course  of  meditation  in  which  a  man  must  continue  many  years  til!  all 
his  thoughts  are  put  in  order,  polished,  and  fixed ;  they  will  make  him 
likewise  speak  much  against  the  grain,  with  an  aversion  that  will  be 
very  sensible  to  himself,  if  not  to  his  heare/s,  if  he  has  guilt  upon  hirn, 
if  Ills  conscience  is  reproaching  him,  and  if  any  ill  practices  arc  putting 
a  damp  upon  that  good  sense  of  things  that  makes  his  thoug'-ts  sparkle 
upoij  otiier  occjvsions,  and  gives  him  an  air  and  authority,  a  tone  of  assur- 
ance, and  a  freedom  of  (  xpression. 

Such  a  method  as  1  have  been  opening  has  had  great  suece.sa  with  all 


MODE    OF    DELIVERY.  407 

ttiose  that  I  have  known  to  have  tried  it.  And  though  every  one  has 
^ot  hud  that  swiftness  of  imagination  nor  that  clearness  of  expression 
that  othens  may  have,  so  that  in  this  men  may  differ  as  much  as  they 
do  in  their  written  compositions,  yet  every  man  by  this  method  may 
riao  far  above  wliat  he  could  ever  have  attained  to  any  other  way ;  i* 
will  make  even  exact  compositions  easier  to  him,  and  him  much  readier 
and  freer  at  them.  But  great  care  must  be  used  by  him  befo^'e  he  suffer!* 
himself  to  speak  with  the  liberty  here  aimed  at  in  public:  he  must  try 
himself  at  smaller  excursions  from  his  fixed  thoughts,  especially  in  tht 
•pplicatory  part,  where  flame  and  life  are  more  necessary,  and  where  a 
mistaken  word  or  an  unfinished  period  are  less  observed,  and  sooner 
forgiven,  than  i  a  the  explanatory  part,  where  men  ought  to  speak  more 
Berenely.  And  as  one  succeeds  in  some  short  excursions,  he  may  give 
himself  a  farther  scope,  and  so,  by  a  long  practice,  he  will  at  last  arrive 
at  so  great  an  easiness,  both  in  thinking  and  speaking,  that  a  very  little 
meditation  will  be  sure  to  lay  open  a  text  to  him,  with  all  the  matter 
that  belongs  to  it,  together  with  the  order  in  which  it  ought  to  be  both 
explained  and  applied.  And  when  a  man  has  attained  to  a  tolerable 
degree  in  this,  he  is  then  the  master  of  his  business ;  he  is  master  also 
of  much  time,  and  of  many  noble  thoughts  and  schemes  that  will  arise 
out  of  them. 

This  I  shall  prosecute  no  further;  for  if  this  opening  of  it  does  not 
excite  the  reader  to  follow  it  a  little,  uo  enlargements  1  can  offer  upon 
it  will  work  upon  him. 

To  enable  the  reader  to  judge  of  the  practical  value  of  Bishop 
Burnet's  theory  as  cxemplitied  iu  liis  own  character  as  a  preacher, 
the  following  scateinent  is  inserted,  from  the  London  Quarterly, 
of  1857: 

Bishop  Burnet  was  himself  a  conspicuous  instance  of  the  success  of 
the  style  of  speaking  he  recommended.  Onslow,  who  was  Speaker  of 
the  House  of  Commons  for  thirty-eight  years,  who  had  listened  to  the 
splendid  declamation  of  Bolingbroke,  to  the  terrible  thunders  of  Pitt, 
and  the  silvery  strains  of  Murray,  could  not,  after  an  intervtJ  of  forty 
years,  recall  the  sermon  which  Burnet  delivered  on  the  "  new  heavens 
and  the  new  earth"  without  being  sensibly  moved  by  it.  lie  describes 
•with  warmth  the  power  of  his  imagination,  the  solemnity  of  his  lan- 
guage, the  earnestness  of  his  heart,  look,  and  voice  ;  and  asserts  that 
he  never  heard  a  second  preacher  who  equaled  him. 

DR.  ISAAC  WATTS. 
Dr.  Watts,  who  flourished  among  the  English  riulependenta 
at  the  same  period  with  Bishop  Burnet,  stoutly  objects  to  the 
reading  of  sermons.     Says  he : 

A  paper,  with  the  most  pathetic  lines  written  upon  it,  has  noithef 
fear,  nor  hope,  nor  compassion,  nor  zeal.    It  is  coiscious  of  no  design. 


41)8  MODE    OF    DELIVERY. 

nor  has  any  solicitude  abont  its  success;  and  a  mere  reader,  A\iiO  coldly 
telh  his  people  what  his  paper  says,  appears  to  be  as  void  of  all  these 
ne(  essary  qualifications  as  his  paper  is. 

EICIIARD  BAXTER. 
Baxter,  another  cotemporary  of  Burnet,  lias  left  behind  liim  a 
significantT'aotion  on  the  other  hand  : 

A  quaker  objected  to  him,  "  You  read  your  sermons  out  of  a  paper, 
therefore  you  have  not  the  Spirit."  "  It  is  not  want  of  your  abilit.'es,'' 
he  rejoins,  "that  makes  ministers  use  notes  ;  but  it  is  a  regard  to  the 
work,  and  good  of  the  hearers.  /  use  notes  as  mvch  as  any  man,  when  1 
taJce pains,  and  as  little  as  any  man  when  I  am  lazy,  or  busy,  or  have  not 
time  to  prepare.  It  is  easier  for  us  to  preach  three  sermons  without 
notes,  than  one  with  them." 

1703.  JOHN  EDWARDS,  D.D. 
There  are  several  that  scandalously  confine  themselves  to  their  papers, 
and  read  them  but  indifferently  after  all.  A  man  would  think  that  some 
of  them  are  but  then  learning  to  read,  or  that  they  had  never  seen  their 
notes  before  that  time.  This,  indeed,  is  no  other  than  the  perverting  of 
the  nature  of  things,  for  the  speaker  should  look  on  those  he  directs 
his  speech  to ;  wherefore,  the  custom  of  those  who  never  look  off  the 
book  is  unnatural  and  improper.  Besides,  if  a  sermon  be  wholly  read, 
it  loses  a  great  deal  of  its  virtue  and  efficacy,  because  hereby  all  laudable 
action  is  laid  aside,  and  generally  the  most  ungraceful  and  shameful 
postures  are  taken  up,  as  hanging  down  their  heads  and  lodging  their 
chins  in  their  breasts.  Wherefore  I  advise  my  brethren  to  exercise  their 
talent  of  memory,  and  those  that  are  young  especially  to  make  use  of  it 
at  their  first  undertaking  the  preacher's  office,  that  so  it  may  become 
easy  to  them  ever  after. 

1731.     SIR   RICHARD    BLACKMORE. 

It  is  fit  to  inquire  whether  it  be  more  useful  to  read  a  written  dis- 
course, or  bespeak  the  audience  without  book.  And  there  are  many 
reasons  that  should  determine  us  to  favor  and  prefer  the  last. 

175G.     PHILIP  DODDRIDGE. 
Dr.  Doddridge,  in  his  lectures  to  Theological  Students,  sujs. 

To  be  able  to  preach  without  notes  raises  a  man's  character.  A:cu8 
^m  yourself  to  look  much  about  upon  your  auditory. 

1758.     JOHN  LAWSON,  D.D. 
Lawson,  a  celebrated  lecturer  on  oratory  in  Trinity  College. 
Dublin,  in  17oS,  pi-onuunces  the  foreign  method  of  reciting  ser 


MODE   OF   DELIVERY.  469 

oions  the  poorest;  but  as  between  read  and  extemporaneoiia  do- 
livery  he  i.-^  nnal)]c  to  decide  which  is  best. 

He  sniiis  lip  his  discussion  witii  the  folh>wing  seiisil)]c  re- 
niarks : 

As  that  extemporary  discourse  wliich  approachcth  most  to  a  studied 
ox  e  in  regularity  of  composition  and  purity  of  style  is  tlie  best,  in  liko 
iranner,  among  studied  discourses  that  undoubtedly  excelleth  which  is 
composed  with  the  easy  air  and  pronounced  with  tlie  unaffected  warmth 
and  fluency  of  the  extemporary. 

He  therefore  reooniinends  preacliers  "to  join  the  exactness  of 
chiborate  composition  with  tlie  spirit  of  extemporary  elocution." 

17G6.     THOMAS  SECKEK,  D.D. 
Arclibishop  Seeker,  in  a  cliarge  to  his  clergy,  treats  the  subject 
under  consideration  in  the  following  language: 

Defect  in  action  is  better  than  excess.  And  a  great  deal  cannot  well 
be  used  by  those  who  read  their  sermons. 

This  is  one  objection  against  reading  them ;  and  there  are  several  bo 
sides.  Persons  who  are  short-sighted  have  peculiar  reasons  to  avoid  it 
Indeed,  almost  all  persons  are  accustomed  from  their  early  years  to  read 
in  a  different  tone  from  that  in  which  they  speak  at  other  times,  and  we 
seldom  correct  it  thoroughly  ;  or  if  we  did,  what  we  say  in  such  manner 
as  to  make  it  seem  the  present  dictate  of  our  own  hearts,  will  much 
better  make  its  way  into  the  hearts  of  others  than  if  our  eyes  are  fixed 
all  the  while  on  a  paper  from  which  we  visibly  recite  the  whole.  It  will 
ordinarily  be  uttered,  too,  with  more  disengaged  freedom  and  livelier 
spirit.  The  preacher  also  will  be  able  to  enforce  his  words  by  signifi- 
cant looks,  to  perceive  from  the  countenances  of  his  hearers  what  they 
comprehend  and  by  what  they  are  moved ;  and  may  accordingly  enlarge 
on  that  head,  or  proceed  to  another,  as  he  finds  cause.  There  is  a  mid- 
dle way,  used  by  our  predecessors,  of  setting  down  in  short  notes  the 
method  and  principal  heads,  and  enlarging  on  them  in  such  words  as 
present  themselves  at  the  time.  Perhaps,  duly  managed,  this  would  be 
tlie  best.  That  which  is,  or  lately  was,  eomm  'n  among  foreign  divines, 
of  writing  sermons  first,  then  getting  and  repeating  them  by  heart,  not 
only  is  unreasonably  laborious,  but  subjects  persons  to  the  hazard  of 
Dtopping  disagreeably,  and  even  breaking  oft'  abruptly,  for  want  of 
memory.  Or  if  they  escape  that  danger,  there  still  remains  another,  of 
•a^  ing  their  lesson  with  ungraceful  marks  of  fear  and  caution. 

1772.     THOMAS   GHJliOXS. 

Should  you,  my  friend,  th'  important  question  oflk, 
"With  or  without  my  papers  shall  I  pr.aeh?" 
My  answtir  hear  and  weigh.     Your  seruious  wnt« 


470  MODE   OF   DELIVERY. 

From  end  to  en.x  and  every  thought  invest 

With  full  expression,  such  as  best  may  suit 

Its  nature  and  its  use,  and  then  pronounce 

As  much  as  your  remembrance  can  retain 

Without  your  written  aids.    But  if  too  weak 

Your  memory  proves,  and,  like  a  treacherous  sieve, 

Should  let  th'  elaborate  composition  through, 

Eather  read  every  sentence,  every  wonjj 

Than  wander  in  a  desultory  strain, 

A  chaos,  dark,  irregular,  and  wild. 

Where  the  same  thought  and  language  oft  revolve 

And  re-revolve,  to  tire  sagacious  minds ; 

However  loud  the  momentary  praise 

Of  ignorance,  with  empty  fervors  charmed. 

But  never  to  your  notes  be  so  enslaved 

As  to  repress  some  instantaneous  thought, 

That  may,  like  lightning,  dart  upon  the  soul, 

And  blaze  in  strength  and  majesty  divhie. 

1776.     GEORGE   CAMPBELL,  D.D. 

George  Campbell,  of  Aberdeen,  in  his  lectures  on  Pulpit  Elo- 
quence, discusses  very  fairly  the  comparative  advantages  of 
reading  and  repeating  sermons;  and  in  the  end  gives  his  appar- 
ent preference  to  reading,  as  adapted  to  secure  success  for  a 
greater  number  of  preachers. 

Intermediately,  he  concedes  the  superiority  of  speaking  as 
compared  with  either  reading  or  repeating,  and  claims  for  it  the 
highest  excellence  of  parliamentary  and  judicial  oratory,  including 
the  best  orations  of  Cicero  and  Demosthenes. 

1798.     JOim   SMITH,  D.D. 
In  his  lectures  before  one  of  the  synods  of  Scotland,  this  author 
tittered  the  following  strong  language  : 

The  practice  of  reading  sermons,  which  is  not  of  a  long  standing  in 
this  country  and  which  is  not  yet  tolerated  in  any  other,  is  extremely 
hurtful  to  the  interests  of  religion ;  tor  no  sermon  can  have  the  same 
energy  or  effect  when  read  as  it  has  when  spoken  or  repeated.  It  may 
"he  more  correct  in  point  of  composition,  but  this  advantage  is  obtained 
at  the  expense  of  animation,  and  therefore  at  the  expense  of  usefulness, 
Eor  the  plainest  speaker,  with  animati'^n,  affects  us  more  than  the 
greatest  orator  could  do  by  reading,  which  hardly  admits  of  any  ani- 
mation. 

Keading,  too,  hinders  us  from  observing  the  countenances  of  our  hear- 
ers, which  would  be  no  less  animating  to  us  than  ours  to  them.  It 
hinders  us  from  observing  whether  they  attend  to  us,  whether  they 


MODE    OF    DKLIVKItV.  4J\ 

understand  uf,  or  whether  tlicy  are  moved,  ami,  consequently,  from 
acconimodatiiig  ourselves  always  to  their  cirennistances.  In  short,  it.  in 
altogether  incompatible  with  true  oratory  and  action,  and  so  inucli  uKcra 
the  nature  of  a  sermon  from  what  it  would  be,  if  repeated,  that  it  can 
never  have  the  same  effect  upon  an  audience. 

Hence  tlie  bar,  the  senate,  and  popular  assemblies  on  every  other  oe- 
casion,  disallow  so  much  of  reading  that  in  none  of  them  has  it  ever  yet 
been  practiced  or  indulged  ;  so  that  its  being  introduced  into  the  pulpil 
only,  ai\d  continued  there,  will  be  found,  I  fear,  to  reflect  little  honor 
on  our  predecessors  or  ourselves.  It  seems  to  argue  a  want  of  care, 
earnestness,  and  sincerity  ;  for  who,  in  advising  a  friend  very  earnestly, 
would  think  of  writing  his  advice,  or  taking  with  him  notes  out  of  which 
he  should  read  his  counsel? 

Indeed,  the  practice  of  reading  has  in  it  something  that  looks  so  like 
indolence  and  indifference,  that  it  is,  in  appearance  at  least,  ill  suited  to 
that  boldness  and  zeal  which  men  should  expect  in  a  messenger  come 
from  God.  A  man  who  speaks  in  the  name  of  Christ,  as  his  embassador 
and  representative  in  the  world,  might  be  expected  to  speak  with  such  a 
dignity  and  freedom  as  would  manifest  his  own  inward  concern,  as  well 
as  the  awful  and  infinite  consequences  of  his  message.  It  might  be  ex- 
peet'^d  that  he  should  speak  from  the  fullness  of  his  heart,  and  that  with 
all  possible  earnestness  of  spirit  he  "would  rouse  and  excite  his  people 
to  prepare  for  death,  judgment,  and  eternity,  and  to  look  without  delay 
for  the  glorious  appearing  of  the  Son  of  God.  But  if,  instead  of  this,  ho 
bows  motionless  over  a  paper,  and  only  through  that  medium  speaks  to 
his  hearers,  avc  are  tempted  to  suspect,  if  not  a  want  of  capacity,  at  least 
a  want  of  concern  ;  for  every  considerate  person  will  judge  according  to 
the  appearance  before  his  eyes,  and  not  according  to  the  prevalency  of 
custom,  and  will,  therefore,  reckon  this  as  an  instance  of  indolence  and 
awkwardness  which  has  no  parallel  in  the  affairs  of  men. 

The  minds  cf  the  hearers,  too,  from  a  principle  of  assimilation,  are 
apt,  on  such  occasions,  to  be  seized  with  a  languor  of  spirits  somewhat 
analogous  to  the  minister's  indolence  ;  and  though  we  must  in  charity 
believe  that  the  spirits  of  both  are  more  seriously  engaged  than  their 
outward  frame  would  indicate,  yet  the  practice  has  naturally  a  manifest 
tendency  to  introduce  a  cold  and  lifeless  face  on  the  awful  concerns  of 
our  immortal  J  art,  and  ought  therefore,  as  much  as  lieth  in  us,  to  be 
always  avoided. 

The  preacher  who,  cold  and  inanimate  as  a  statue,  slavishly  reads  his 
•ermons,  however  well  penned,  will  always  find  those  sermons  attended 
with  very  moderate  success.  He  may  be  compared  to  those  worms 
which  seem  tJ  glow  and  give  some  light  in  the  dark,  but  ha\e  ni 
warmth.  He  may  convey  some  knowledge  to  the  understanding,  but 
no  emotion  at  all  to  the  heart. 

Having  given  the  foregoing  extracts  from  autliors  of  the  seven- 
teenth and  EIGHTEENTH  centiuMes,  it  is  not  necessary  to  glean 
exteiisivelv  IVoni  the  earlier  autliors  of  the  nineteenth. 


i72  MODE   OF   DELIVERY. 

As  the  preceding  quotations  represent  tlie  oldest  expiesp.iana 
on  record  witli  reference  to  the  reading  of  sermons,  so  the  fol- 
lowing are  selected  as  containing  the  most  recent.  For  con- 
venience iliey  will  he  classified  according  to  the  denomination 
represented,  without  regard  to  particular  dates.  As  an  intro- 
duction to  the  testimony  of  the  Churches  which  will  follow,  two 
extracts  touching  the  ])hilosophy  of  the  suhject  are  inserted  from 
two  distinguished  literary  men  of  the  piesent  century.  The 
first  was  a  clergyman  of  the  Church  of  England;  the  second  is 
an  American  statesman,  and  one  of  the  most  celehrated  of  living 
orators. 

Pulpit  discourses  have  insensibly  dwindled  from  speaking  to  reading; 
a  practice  which  of  itself  is  sufficient  to  stifle  every  germ  nf  eloquence. 
It  is  only  by  the  fresh  feelings  of  the  heart  that  mankind  can  be  very 
powerfully  affected.  "What  can  be  more  ludicrous  than  an  orator  deliv- 
ering stale  indignation,  and  fervor  of  a  week  old ;  turning  over  whole 
pages  of  violent  passions,  written  out  in  goodly  text ;  reading  the  tropes 
and  apostrophes  into  which  he  is  hurried  by  the  ardor  of  his  mind  ;  and 
so  affected  at  a  preconcerted  line  and  page  that  he  is  unable  to  proceed 
any  further?  Sid>'ey  Smith. 

It  is  not  indeed  to  be  supposed  that  an  orator  like  Mr.  "Webster  is 
slavishly  tied  down,  on  any  occasion,  to  his  manuscript  notes,  or  to  a 
luemoriter  repetition  of  their  contents.  It  may  be  presumed  that  in  many 
eases  the  noblest  and  the  boldest  flights,  the  last  and  warmest  tints 
thrown  upon  the  canvas,  in  discourses  of  this  kind,  were  the  unpremed- 
itated inspiration  of  the  moment  of  delivery.  The  opposite  view  would 
be  absurd,  because  it  would  imply  that  the  mind,  under  the  high  ex- 
citement of  delivery,  wa§  less  fertile  and  creative  than  in  the  repose  of 
the  closet.  A  speaker  could  not,  if  he  attempted  it,  anticipate  in  his 
study  the  earnestness  and  fervor  of  spirit  induced  by  actual  contact  with 
the  audience  ;  he  could  not  by  any  possibility  forestall  the  sympathetic 
influence  upon  his  imagination  and  intellect  of  the  listening  and  applaud- 
ing throng.  However  severe  the  method  required  by  the  nature  of  tho 
occasion,  or  dictated  by  his  own  taste,  a  speaker  like  Mr,  Webster  will 
not  often  confine  himself  to  pouring  out  "  fervors  a  week  old," 

The  orator  who  would  do  justice  to  a  great  theme  or  a  great  occa^i^  :i 
must  thoro'.iorhly  study  and  understand  the  subject;  he  must  accurately, 
and  if  possible  minutely,  digest  in  writing  beforehand  the  substance 
and  even  tlie  form  of  his  address  ;  otherwise,  though  he  may  speak 
ably,  he  will  be  apt  not  to  make  in  all  respects  an  able  speech.  He 
must  entirely  possess  himself  beforehand  of  the  main  things  whicli 
he  wishes  to  say,  and  then  throw  himself  upon  the  exci'-emeut  of  the 
moment  and  the  sympathy  of  the  audience.  In  those  portions  of  his 
discourse  which  are  didactic  or  narrative,  he  will  not  be  likely  to  wan- 
der \n  any  direction  far  from  his  notes;  although  even  in  those  porti'^na 


MOI)I<:   OF    DKI.IVERY.  473 

wew  facts,  ilhistriitions,  and  suggestions  will  be  ajit  to  spring  np  Itcforo 
iiim  as  lie  proceeds.  But  wjien  the  topic  rises;  wlicn  the  mind  kindles 
Ironi  within,  and  the  strain  becomes  loftier,  or  bolder, or  more  pathetic ; 
■•vhen  the  sacred  fountain  of  tears  is  ready  to  overflow,  and  audience  and 
iipeakcr  are  moved  by  one  kindred  sympathetic  passion  ;  then  the 
ihick-coming  fancies  cannot  be  kei)t  down,  the  storeliouse  of  the  metn  jry 
is  unlocked,  images  start  up  from  the  blumber  of  years,  and  all  that  thy 
orator  has  seen,  read,  heard,  or  felt,  returns  in  distinct  shape  and  vivid 
Civlors.  The  cold  and  premeditated  text  will  no  longer  sutlice  for  tho 
glowing  thought.  The  stately,  balanced  phrase  gives  place  to  somo 
abrupt,  graphic  expression,  that  rushes  unbidden  to  his  lips.  The  un- 
foreseen incident  or  locality  furnishes  an  apt  and  speaking  image  ;  and 
the  discourse  instinctively  transposes  itself  into  a  higher  key. 

— EoWAiiD    EVEKETT. 


THE   CHURCH   OF  ENGLAND. 

There  is  great  nniforniity  in  the  manner  in  which  all  tlie  recent 
writers  of  the  Churcli  of  England  liave  treated  tliis  subject. 
Bridges,  Gresley,  Oxenden,  Christmas,  and  Moore,  all  speak  in 
the  most  cornmendatory  terms  of  extemjjoraneous  delivery,  and 
give  hints  to  enable  preachers  to  acquire  the  cai)acity  for  it.  At 
the  same  time  tliey  enjoin  tlie  diligent  use  of  the  pen,  but  repu- 
diate the  servile  reading  of  manuscripts. 

The  following  extracts  from  Moore  are  inserted  as  not  only 
the  most  recent,  hut  perhaps  the  best  plea  for  the  ])ractice  of 
both  styles  of  delivery  yet  published  : 

The  question,  "In  what  sections  of  the  professing  Church  doe«  the 
practice  of  reading  sermons  prevail?"  may  be  answered  easily.  Bishop 
Burnet  gave  the  answer  to  it  up  to  his  own  time;  and  his  dictum  will 
not  be  far  wrong  if  allowed  to  be  extended  to  our  own.  "  Keading,"  he 
Bays,  "is  peculiar  to  this  nation,  and  is  endured  in  no  other."  And  wo 
see  the  proof  of  this  in  all  countries  and  in  all  churches.  In  France,  wo 
never  hear  of  such  a  practice.  Even  among  Irish  Protestants  it  is  al- 
most entirely  laid  aside.  In  Scotland,  it  is  abjured  with  an  almost  su- 
perstitious dread.  The  Wesleyans  would  relegate  to  the  shop-board  or 
the  plow,  a  candidate  for  the  ministry  who  could  not  do  without  his 
notes;  while,  by  other  Dissenters,  the  reading  of  a  sermon  is  only  tol- 
erated as  an  infirmity  which  they  hope  the  preacher  will  bo  able  to 
overcome,  and  which,  until  he  does,  he  must  use  all  lawful  artifice  to 
conceal. 

Still  less  of  countenance  to  this  habit  of  reading  from  a  manuscript 
oan  be  found  in  other  forms  of  popular  address,  of  which  the  aim,  likt» 
that  of  the  preacher,  is  to  gain  tiic  practical  assent  of  the  hearer.  What 
pl^.ader  at  tlie  bar  would  think  of  addressing  a  jury  from  a  written 
epecch?    How  impatient  is  the  House  of  Commons  of  eloquence,  of 


i.74:  MODE   OF   DELIVERY. 

■wliicli  even  a  few  notes  only  are  fastened  in  the  lining  of  the  member's 
hat?  And  how  soon  would  onr  great  religious  meetings  dwindle  down 
to  a  scattered  remnant,  if  every  speaker,  as  he  was  called  upon,  began 
to  spread  out  a  paper  written  witliin  and  without,  like  the  prophet's 
roll?  instances  these,  all  tending  to  bear  out  that  observation  of  Sir 
Walter  Scott,  "  It  is  conclusive  against  the  frigid  custom  of  reading 
sermons,  that  in  any  other  mode  of  public  speaking  it  would  be  held 
cnildish  and  absurd." 

Thus,  Gospel  authority,  primitive  usage,  the  custom  of  the  Catholii 
Church  everywhere,  and  the  conclusion  from  what  is  found  to  be  ef- 
fective in  public  speaking  of  every  other  kind,  are  all  against  the 
written  sermon.  What  considerations  can  be  urged,  in  arrest  of  tlio 
sentence  that  it  be  proscribed  from  our  pulpits  forthwith,  and  a  pat- 
ent of  exclusive  preference  be  made  out  for  the  extemporaneous  dis- 
course ? 

We  think  there  are  several  reasons  against  such  absolute  limitation  to 
one  kind  of  liomiletical  address. 

First,  we  have  a  large  class  of  sermons  in  our  Church  addressed  to 
auditories  who  are  accustomed  to  habits  of  close  thought ;  who  are  con- 
versant already,  it  may  be  presumed,  with  the  first  elements  of  moral 
and  religious  truth ;  and  for  whom,  therefore,  the  logical  exactness  and 
higher  range  of  the  written  sermon  would  seem  to  be  more  suitable  than 
anything  which  the  average  standard  of  extemporaneous  ability  would 
be  likely  to  furnish. 

Again,  we  should  protest  against  this  banishment  from  the  pulpit  of 
all  written  sermons,  in  the  name  of  our  theological,  or  rather  our  relig- 
ious literature. 

Keither  are  we  prepared  to  surrender  even  the  stated  use  of  the  man- 
uscript as  in  some  cases  a  suitable  vehicle  of  instruction  for  our  more 
educated  and  intellectual  congregations. 

From  all  that  has  been  aclvancea,  it  will  be  inferred  that  what  we  re- 
gard as  the  besetting  sin  of  the  extemporaneous  preacher  is  the  neglect 
of  needful  preparation  ;  the  getting  into  a  habit  of  mere  word-stringing; 
the  not  being  furnished  with  a  store  of  well-defined  and  solid  thouglits, 
and  therefore  being  obliged  to  have  recourse  to  the  most  feeble  and 
wire-drawn  generalities  to  fill  up  the  time.  In  saying  this,  we  are  far 
from  meaning  that  all  the  meagerness  andsupei-ficialness  are  on  his  side. 
On  the  contrary,  we  know  that  there  may  be  twaddle  written,  as  well  ag 
twaddle  spoken/  and  that  a  sermon  demanding  many  hours  for  the  mora 
manual  writing  may,  after  all,  contain  notliing  but  stones  of  emptiness, 
Bounding  brass,  and  bones  that  are  very  dry.  But  still,  the  temptation 
to  provide  only  barren  pastures  lies  more  with  the  extempore  preacher, 
lie  is  liable  to  fall  in,  more  easily  than  the  writer  of  sermons,  with 
the  suggestions  of  an  indolent  spirit.  If  he  have  but  the  trick  of 
fluent  declamation,  the  power  of  concealing  any  poverty  of  thought 
by  means  of  a  thick  mist  of  words,  and  worst  of  all,  that  dreadful 
habit,  which  some  are  said  to  have,  of  appearing  most  animated  and 
oanic:<t  when  most  conscious  that  they  have  nothing  to  say,  we  have 


MODE  OF  i)i:iJVi:i;v.  47i» 

no  seciuUy  but  in  his  own  conscience  that  we  may  not,  at  any  time,  be 
called  upon  to  sit  down  to  an  empty  board.  And  we  cannot  con- 
template tlws  danger  without  solemn  sadness;  without  warning,'  those 
wlio  may  have  fatal  facilities  this  way,whitiier  Satan  and  their  fluent 
gifts  may  lead  them.  They  nuiy  tell  us  that,  in  their  most  indulent  or 
indisposed  moods,  they  are  always  careful  to  redeem  tinie  for  prayer. 
And  we  may  not  doubt  this.  But  the  marvel  to  us  is  that,  havini^  found 
time  for  prayer,  they  did  not  learn,  hy  prayei\  the  mockery  of  not  finding 
time  for  something  else.  "  This  ought  ye  to  have  done,  and  not  to  leave 
the  other  undone." 

Wherefore,  let  our  last  protest  on  this  subject  be  against  hasty  prep- 
aration. The  cheaply  produced  sermon,  whether  spoken  or  written,  is 
always  tLe  same :  a  calamity,  a  wrong,  an  oflfense  both  to  earth  and 
heaven. 

Zincke  espouses  extemporaneous  delivery  with  all  the  zeal  ot 
a  new  discoverer,  but  his  vindication  of  it,  although  containing 
some  useful  liints,  cannot  be  considered  very  able,     lie  says: 

At  the  beginning  of  the  year  1854,  after  fourteen  years'  experience 
of  the  failure  of  the  method  of  reading  written  discourses,  I  resolved 
that,  cost  what  it  might,  I  would  give  the  remedy  a  fair  trial,  and  that 
the  trial  should  be  tliis  :  that  for  the  next  ten  years  I  would  not  read 
a  sermon,  and  that  I  would  not  do  this  in  a  partial  manner,  from  which 
little  could  be  inferred,  but  that  I  would  do  it  completely  and  thoroughly, 
for  that  during  that  time  I  would  never  refer  to  any  abstract  or  i\otes  of 
any  kind.  It  is  now  twelve  years  since  I  entered  on  this  course.  1 
have  never  in  my  own  Church  deviated  from  it  for  a  single  service. 
The  labor  involved  in  carrying  it  out  has  been  very  considerable.  It 
was  so,  particularly  at  first ;  but  I  never  repented,  nor  do  I  now  repent, 
of  having  made  the  attempt ;  and  my  congregation,  I  trust,  are  not 
dissatisfied  with  the  result. 

Tlie  special  object  of  this  author's  book  is  to  explain  tlio 
details  and  success  of  his  last  experiment,  with  particular 
reference  to  encouraging  the  clergy  of  his  own  Church  to  adopt 
a  similar  course.  For  that  particular  purpose  it  may  liave  a 
nse,  though  any  reader  of  Bishop  Burnet's  "  Pastoral  Care," 
oi-  almost  any  one  of  the  books  of  Anglican  Church  authoi-ship 
heretofore  enumerated,  would  witli  ditticulty  perceive  the  im- 
portance f<r  great  promise  of  a  volume  which  so  innocently 
ignores  all  other  experience  but  fliat  of  the  vicar  of  AVher- 
*lead  I 


476  MODE   OF   DELIVERY. 

THE   INDEPENDENTS   OF  ENGLAND. 
Among  these,  the  example  of  Rev.  William  Jay,  of  Bat'n,  if 
probably  a  representative  one. 

The  ex  re  nata  of  extemporary  speaking  will  always  be  more  effective 
than  what  is  read  from  composed  documents  or  doled  forth  from  recol» 
lection.  Animation  is  desirable,  and  with  ordinary  minds  no  ether 
quality  will  fully  supply  the  want  of  it;  but  then  it  must  appear  to  be 
the  result  of  feeling.  Whenever  this  is  really  the  case,  the  animation 
•will  glow  and  rise  with  the  subject.  What  is  continuous  and  invariable 
must  be  mechanical  and  assumed.  This  is  a  sad  secret,  let  out  by  the 
constant  bawlers  or  strainers.  How  can  the  fire  precede  the  friction? 
How  can  the  picture  be  all  light  without  shade  ?     .     .     . 

I  seldom  overwrote  a  sermon  at  full  length,  but  only  a  draft  or  sketch, 
more  or  less  full  according  to  its  requirements,  leaving  the  subordinate 
fillings  up,  after  meditation  and  prayer,  to  the  impressivenes?  and  ex- 
citations of  the  audience,  and  the  assistance  authorized  to  be  hoped  for 
where  means  have  been  duly  used.  Even  these  notes  I  never  took  with 
me  into  the  pulpit  till  within  the  past  year,  and  I  am  sorry  I  e'^er  took 
them.  The  memory,  like  a  friend,  loves  to  be  trusted,  and  seldom  fails 
to  reward  the  confidence  reposed  in  it.  —Autohiogrc 


Robert  Vadghax,  D.  D.,  in  his  book  entitled  "  The  Modern 
Pulpit,"  says : 

We  contemplate  preaching  to  consist,  not  in  reading  sermons,  but  iu 
such  extemporaneous  delivery  as  obtains  at  the  bar  and  in  tlie  irenate. 
We  account  it,  on  the  whole,  one  of  the  greatest  mischiefs  that  have  be- 
fallen the  Church  and  the  cause  of  religion  generally,  that  any  other 
mode  of  communicating  instruction  than  obtains  in  those  connections 
should  have  become  prevalent  in  the  pulpit. 

We  are  not  ignorant  with  regard  to  the  objections  usually  made  to 
extemporaneous  preaching.  But  these  objections  consist  almost  entirely 
of  arguments  derived  from  a  misconception  of  the  practice  intended,  or 
from  its  abuses  only.  It  does  not  follow,  because  the  language  of  a  dis- 
course is  extemporaneous,  that  the  substance  is  unpremeditated. 

We  advocate  extemporaneous  preaching,  not  as  demandn)g  less  labor 
or  less  talent  thantlie  opposite  practice,  but  as  being  more  natural,  more 
impressive,  more  adapted  to  the  ends  of  preaching ;  and  as  involving, 
when  entered  upon  with  tlie  due  amount  of  preparation,  the  most  whole- 
some exercise,  both  of  the  mental  and  moral  faculties.  We  no  more 
mean  that  the  extemporaneous  preacher  sliould  be  a  mere  rhapsc  dist 
than  we  mean  tliat  such  should  be  the  character  of  pleaduig  at  the  bar, 
or  the  character  of  oratory  in  the  senate. 

Official  Advice. — The  following  authoritative  precepts  relat- 
Irg  to  the  subject  are  found  in  "A  Guide  to  the  Christian  Mid 


MODK    OF    I)KLIVKi:V.  -177 

istry,  by  the  TIqv.  Tlioinas  Wall.afc,"  p\il>lislic(l  jis  a  prize  essay 
by  the  Congregational  Union  of  ICngland  and  Wales  in  1849 

Do  not  Head  your  ISermons. 

This  is  a  habit  formed  by  many,  and  especially  by  many  young  mit: 
Isters  at  the  present  period  ;  but  we  would  by  no  means  rccoiimien  I  it. 
If  adopted,  we  consider  that  yoii  would  regret  its  adoption,  and  find  if 
detrimental  to  the  power  and  cfTect  of  your  ministry.  We  are  aware 
that  by  reading  your  discourses  after  their  careful  composition,  greater 
precision  and  finish  of  style  may  be  discovered ;  still,  how  much  is  sac- 
rificed, how  much  is  lost !  The  vivacity  of  the  pulpit  is  to  a  great  extent 
impaired.  The  life,  the  animation,  the  spontaneous  and  buoyant  energy 
of  preaching,  which  render  it  so  interesting  and  attractive,  and  give  to  it 
so  much  power,  are  in  a  great  degree  taken  away.  A  stiff,  formal,  and 
mechanical  manner  is  also  acquired,  which  those  who  invariably  read 
their  sermons  find  it  difficult,  indeed  almost  impossible,  to  shake  off. 

Cesides,  we  have  invariably  observed,  especially  among  dissenting 
congregations  accustomed  to  a  free  delivery  in  the  pulpit  and  the  unre- 
stricted preaching  of  the  Gospel,  that  sermons,  however  excellent  and 
able  in  themselves,  when  read  are  listened  to  by  the  majority  with  com- 
parative inattention,  and  fall  on  the  ears  of  numbers  who  remain  listless 
and  apathetic. 

It  must  be  remembered,  too,  that  we  haxcfew  good  readers.  It  is  I'are 
to  hear  a  discourse  read  from  the  pulpit  ivell ;  with  freedom,  animation, 
and  effect;  in  that  natural  and  vivacious  manner  which  is  calculated  to 
produce  a  pleasing  and  a  general  impression. 

Commence  >our  ministry,  then,  by  avoiding  the  practice  of  reading 
your  sermons.  Never  read  a  discourse,  except  on  some  occasion  of 
special  significance,  and  even  then  avoid  it  if  you  possibly  can.  Sure  wo 
are  that  it  will  be  connected  with  the  freedom,  acceptance,  and  efficiency 
of  your  ministry  more  than  you  are  aware.  The  most  enlightened  jiulges, 
the  most  devout  in  our  congregations,  coincide  in  the  observation,  that 
one  of  the  great  charms  of  the  Nonconformist  pulpit  is,  that  discourses 
as Q  preached,  not  read  ;  that  the  minister  does  not  confine  himself  to  his 
manuscript,  but  that  he  preaches  the  word  of  God,  delivers  the  message 
of  heaven  to  the  people  with  persuasiveness  and  animation,  present.s  the 
truth  before  them  in  an  easy,  unembarrassed,  unfettered  manner. 

We  have  no  objection,  confessedly,  to  the  employment  of  notes  in  the 
jxxlpit ;  it  may  be,  copious.  Some  find  it  difficult  to  preach  connectedly 
snd  comfortably  without  their  use.  Still,  if  employed,  as  has  been  beau- 
tifull>  remaiked,  "they  should  be  like  a  quiver,  on  which  a  minister 
casts  his  eye  now  and  then  to  perceive  what  arrow  is  to  be  fetclied  from 
thence,  and  shot  in  earnest." 

Young  ministers  should  endeavor  to  i)reach  without  not«;s  ;  they  often 
trammel  and  embarrass.  "  I  once  used  notes,"  observed  a  distinguished 
orcachcr,  "  but  found  my  metnory,  upon  trial,  served  me  best.  The  sub- 
■e^X  is  laid  nearer  my  heart;   1  think  I  feel  more  dependence  on  th« 


478 


MODE   OF    DELIVERY. 


Spirit;  my  own  soul  enjoys  more;  I  am  more  uncoufined;  and  any 
part  of  the  subject  more  readily  occurs  to  me  another  time^  when  I  need 
it.  It  requires  a  little  more  pains  to  fix  it  in  the  memory  ;  but  amply, 
veiy  amply,  does  it  repay  for  diligence." 

Our  recommendation  is  in  unison  with  the  above  remark,  conceiving 
it  to  be  sound  and  important.  Get  the  leading  thoughts  of  your  dis- 
courser.,  the  general  outline,  the  prominent  illustrations,  well  imprinted 
on  the  memory,  "infixed  in  the  mind  ;"  enter  the  pulpit  after  long  and 
deep  reflection,  under  the  influence  of  a  devout  and  holy  frame  of  mind, 
committing  yourselves  to  the  great  work  to  which  you  are  devoted,  of 
unfolding  the  Gospel  and  beseeching  men  to  be  reconciled  with  God, 
and  you  will  find  that  the  Lord  Jesus  will  assist  you ;  that  he  will  be 
better  to  you  than  all  your  anxieties  and  fears.  Thought  will  succeed 
thought,  illustration  will  follow  illustration,  there  will  be  no  deficiency 
of  suitable  and  expressive  phraseology,  and  you  will  give  the  appropri- 
ate intonations  to  your  words  and  sentences,  regulated  by  the  natural 
and  fervid  feeling  you  are  cherishing  ;  and  thus,  we  are  persuaded,  your 
ministrations  will  be  rendered  far  more  efl"ective  than  they  would  be 
were  your  seiTuons  uniformly  read. 

ENGLISH  BAPTISTS. 

No  work  on  preaching  is  known  to  have  appeared  recently 
from  this  source.  The  precepts  and  practice  of  Robert  Hall 
were  strongly  in  favor  of  exteinporaneons  delivery.  So  are  those 
of  Spurgeon  and  other  great  preachers  of  tliat  denomination  at 
the  present  day. 

ENGLISH  WESLEYANS. 

It  is  to  be  regretted  tliat  no  work  has  appeared  illustrating 
and  vindicating  the  theory  of  preaching  which  lias  prevailed 
among  the  Wesleyans  of  England  from  the  days  of  Mr.  Wesley 
to  the  present  time. 

In  the  absence  of  such  a  work,  we  find  Cuhitt's  "Dialogue?," 
prefacing  a  volume  of  sketclics  of  sermons,  and  published  in 
1856,  recoTnmending  Claude's  Essay  and  Porter's  Ilomiletics  as 
chosen  guides  for  a  junior  minister! 

Nevertheless,  tlie  custom  of  the  denomination  has  been  to 
preach  extemporaneously,  though  by  no  means  to  neglect  the 
use  of  the  pen.  The  English  language  furnishes  no  better 
specimens  of  printed  sermons  than  may  he  found  among  tliose 
of  Wesley,  Clarke,  Sutclitie,  Watson,  Bunting,  Punshon,  and 
others. 


MODE    OF   DELlVKia'.  479 

THE    FIIEE   SCOTCH    CHUllCH. 

The  practice  of  ministers  in  this  Church  is  divided  with  about 
as  much  equality  as  in  the  Churcli  of  Eiighmd,  although  ita 
greatest  preachers,  like  (lUthrie  and  Dutf,  at  least  in  tiicir  be:^t 
efforts,  speak  "  witiiout  book." 

Recently  Dr.  Begg  made  an  effort  in  the  Assembly  to  officially 
prohibit  the  reading  of  sermons  by  students  and  young  minis- 
ters. He  was  not  successful,  and  has  fallen  back  upon  moral 
suasion,  urging  his  views  in  a  book,  the  title  of  which  is  given 
m  our  list  of  authors  in  English.  The  non-arrival  of  a  copy 
from  Edinburgh  in  time  for  the  insertion  of  a  characteristic 
exiract  in  this  connection  is  regretted.  Possibly  the  extract 
may  be  supplied  in  future  editions. 

amepjca:^"  churches. 

UXITARIAXS. 

It  is  a  matter  of  history  that  the  most  systematic  vindication 
of  extemporaneous  preaching  yet  published  in  our  language  is 
from  the  pen  of  the  Junior  Dr.  Ware,  of  Cambridge.  This  im- 
portant work  is  well  known,  and  easily  accessible.  It  seems, 
however,  to  have  been  more  appreciated  by  other  denominations 
than  his  own,  in  which  it  has  not  had  the  effect  to  introduce  the 
custom  which  he  so  ably  advocates. 

COXGREGATIONALISTS. 

Perhaps  no  American  Church  has  been  so  generally  wedded 
to  the  habit  of  reading  sermons  as  have  the  Congregationalistg 
of  New  England;  and  yet  the  New  Englander,  their  ablest  expo- 
nent, has  recently  entered  warmly  into  the  advocacy  of  extem- 
poraneous i)reaching. 

The  following  extracts  are  from  the  New  Englander,  of  Feb- 
ruary, 1858,  and  November,  1859  : 

Of  the  two  modes  of  preaching,  as  compared  with  one  another,  wo 
are  persuaded  that  to  talk  to  the  people  without  a  manuscript  is  "  tha 
true  way,"  the  best  way,  as  we  have  so  often  heard  it  called  by  experi- 
enced ministers,  who  regretted,  as  President  Edwards  did  in  his  later 
days,  that  they  had  not  accustomed  themselves  to  it  in  their  own  early 
practice.     .     .     . 

A  candidate  for  the  ministry  has  to  be  warned  against  extempore 
writuig.     There  is  danger  of  it  and  danger  in  it.     .     .     . 

Why  should  not  a  young  man  be  trained  to  think  at  his  touguc'u  end 
u  his  fingeis'  end?    ...    He  may  as  well  be  educated  to  preach 


4.80  MODE    OF   DELIVERY. 

witliout  reading  as  to  write  and  read.  The  self-possession,  readiness, 
meil'odical  habit,  and  command  of  language  whicn  it  especially  requirei 
are  m.-ct  easily  and  perfectly  obtained  at  the  time  most  favorable  to  every 
other  part  of  education. 

The  theory  of  the  theoiogical  seminaries  of  this  denorLiiiutioQ 
uow  is,  that  the  preacher  should  accustom  himself  to  both  modca 
ot  delivery,  usually  reading  a  sermon  in  the  morning  and  preacL  • 
ing  extempore  at  evening. 

BAPTISTS. 

Professor  Ripley  indicates  his  appreciation  of  extemporaneous 
delivery  by  inserting  Ware's  Hints  on  the  subject  at  lengtli. 
Nevertheless  he  says : 

It  is  clearly  advisable  for  preachers  to  secure  the  advantages  of  eacl 
method,  and  the  reciprocal  influence  of  the  two  methods  in  preventing 
the  dangers  incident  to  each,  if  exclusively  used,  and  in  cultivating  to 
the  highest  degree  the  good  tendencies  of  each.  Neither  method  should 
be  used  exclusively ;  both  should  \>e  used  habitually.  The  pen  will 
tend  to  prevent  inexactitude,  shallowness,  and  consequent  tameness  of 
thought,  carelessness,  extravagance,  and  vagueness  of  expression.  So, 
on  the  other  hand,  the  comparative  familiarit}'',  directness,  and  earaest- 
ness  to  which  extemporaneous  address  is  favorable,  may  correct  the 
formahty,  abstractness,  and  coolness  which  a  preacher  who  confines 
himself  to  written  sermons  is  in  danger  of  contracting.  Each  method 
may  be  inipeifect  without  the  other ;  each,  if  not  indispensable,  is  ex- 
tremely favorable  to  the  highest  efficiency  of  the  other. 

Dr.  Wayland,  ex-President  of  Brown  University,  and  author 
of  works  on  Mental  and  Moral  Philosophy,  etc.,  gives  his  mature 
views  on  the  subject  in  his  recent  work  on  the  Ministry  of  the 
Gospel : 

I  cannot  leave  the  consideration  of  the  manner  of  preaching  without 
expressing  the  opinion  that  we  liave  greatly  erred  in  substituting  read- 
ing from  a  manuscript  for  direct,  unwritten  address.  If  a  dissertation 
on  some  religious  subject  were  uttered  without  notes,  the  speaker  would 
frequently  grow  warm  in  the  delivery,  and  eye  meeting  eye,  he  wculd 
commonly  attract  the  attention  of  a  portion,  at  least,  of  an  audience.  A 
mutual  sympathy  binds  men  together  when  they  look  into  each  other's 
faces;  it  acts  and  reacts  on  both  parties  ;  and  the  speaker  instinctively 
labors  to  carry  the  audience  along  with  him.  But  when  an  abstract 
dissertation  on  some  not  very  interesting  topic  is  deliberntely  read  to 
an  assembly,  the  eyes  of  the  speaker  being  united  to  his  manuscript  and 
Tiever  meeting  those  of  his  audience,  the  effect  upon  the  hearers  musi 
bfj  fts  small  as  possible.  Now,  is  not  the  tendency  of  much  of  ou- 
y/fta<..hlng  towajxl  this  abso'ute  negation  of  all  practical  effect?    Do  no' 


MODE   OF   DELIVERY.  481 

onr  andienccs  commonly  leave  the  house  of  God  as  unconcerned  nhont 
the  great  subject  of  the  soul's  salvation  as  they  entered  it?  The  con- 
version of  a  sinner  under  a  sermon  has  come  to  be  a  very  rare  occurrence. 
A  few  are  pleased  with  the  style;  a  few  admire  the  imagery;  a  few 
suppose  it  to  be  profound  because  they  do  not  understand  it ;  but  no 
one  is  made  to  feel  himself  a  sinner  against  God,  and  no  one  asks,  "  Wliat 
must  I  do  to  be  saved?"  And,  alas!  if  ho  should  ask  the  quesaon, 
would  he  find  anything  in  the  sermon  to  answer  it? 

These  two  methods  of  preparation  for  tlie  pulpit  tend  to  awaken  dis- 
similar states  of  religious  feeling.  When  we  write  in  a  quiet  study,  we 
may,  it  is  true,  and  if  we  believe  what  we  preach  we  actually  do,  look  up 
to  the  Holy  Spirit  for  his  guidance  and  directiuu.  But  still  the  tendency 
is  apt  to  be  rather  to  the  intellectual  than  the  moral.  In  writing,  wo 
strive  to  present  some  doctrine  clearly,  to  express  it  correctly  and  rhe- 
torically, and  if  we  have  done  this,  to  bo  satisfied.  We  cannot  rise  to 
that  feeling  of  earnestness  which  enables  us  to  press  home  the  truth 
which  we  have  presented,  directly  and  aftectionately  upon  the  con- 
science. We  feel  that  we  cannot  write  what  we  know  we  ought  to 
say  ;  at  least  this,  I  must  confess,  has  been  my  own  experience.  Dur- 
ing the  preparation  of  the  manuscript  there  is  none  of  that  sensibility 
of  the  presence  of  an  audience  that  makes  a  preacher  tremble  in  his 
knees,  without  which  it  is  said  that  no  one  ever  spoke  well.  The  ser- 
mon is  arranged  according  to  the  rules,  and  by  this  test  the  writer  knows 
that  it  is  a  good  one  ;  that  the  audience  oitght  to  like  it ;  and  with  this 
he  is  too  prone  to  be  content.  He  enters  the  pulpit  with  more  or  less 
of  this  assurance.  He  has  no  need  to  pray  for  the  assistance  of  the 
Holy  Spirit  so  far  as  the  matter  is  concerned,  for  that  is  all  prepared  al- 
ready. He  may  pray  that  it  may  be  received  into  good  hearts,  but  he 
has  no  wish  that  it  be  diflferent  from  what  it  is.  He  has  no  fear  of 
breaking  down,  if  only  his  voice  and  eyesight  remain  ;  for  it  is  all  plainly 
written  out,  to  a  syllable,  before  him.  He  reads  it  with  such  animation 
as  may  be  natural  to  him,  or  with  none  at  all ;  looking  steadily  at  his 
manuscript,  and  rarely  or  never  catching  the  eyes  of  his  audience.  If  ho 
makes  a  gesture,  it  is  with  his  eyes  fixed  on  his  paper  ;  one  hand  on  the 
line  which  he  is  in  danger  of  losing,  and  the  other  sawing  the  air  without 
any  kind  of  significance.  When  he  closes,  he  perhaps  feels  that  he  has 
not  succeeded  in  arresting  the  attention  of  the  people ;  he  has  labored 
hard,  but  the  result  has  not  corresponded  with  the  pains  tliat  he  has 
taken.  Something  has  been  the  matter,  but  he  does  not  know  what 
his. 

On  th  other  hand,  let  a  man  know  that  he  is  about  to  address  an 
audience  on  a  subject  of  infinite  importance,  looking  them  directly  in 
the  eyes,  and  speaking  as  man  speaketh  to  man,  with  the  simple  design 
of  leading  them  at  once  to  some  action  wliieh  shall  afi"ect  their  destinies 
for  eternity.  He  prayerfully  selects  a  subject  which  seems  best  adai)ted 
to  the  wants  of  his  people.  Looking  for  the  promised  aid  of  the  Holy 
Bpirit,  he  endeavors  to  penetrate  its  meaning,  and  discover  its  applica- 
faon  to  those  whom  ho  is  to  address.  His  preparation  is  a  coustiiut 
31 


482  MODE   OF   DELIVERY. 

fnterconrso  between  his  spirit  and  the  Spirit  of  all  truth.  His  object  is 
to  say  precisely  what  is  given  him  to  say  by  the  Master.  The  style  in 
which  he  shall  make  known  the  truth  gives  him  no  uneasiness ;  for  as  he 
is  accustomed  in  conversation  to  use  good  English,  there  is  no  reason 
why  he  should  not  use  it  in  the  pulpit,  and  that  is  all  that  is  required. 
Filled  thus  with  his  subject,  he  comes  before  his  people  to  deliver  his 
message.  As  he  looks  around  him,  and  reflects  upon  the  position  whicU 
he  holds,  and  the  consequences  which  may  ensue  to  his  hearers  and  him- 
self from  the  service  before  him,  his  heart  sinks  within  him,  and  he  not 
only  knows,  but  feels,  that  there  is  no  help  for  him  but  in  God.  He 
pleads  the  promises,  and  looks  up  to  the  Holy  Spirit  for  aid,  casting 
aside  all  desire  to  please  men ;  and  conscious  that  he  has  no  other  inten- 
tion than  to  declare  the  whole  counsel  of  God,  he  rises  to  speak.  The 
audience  at  once  perceive  that  he  is  deeply  in  earnest.  They  look  upon 
him  with  sympathy,  such  as  nothing  but  unaffected  earnestness  can 
awaken.  Their  attention  inspires  him  with  confidence,  and  he  proceeds 
in  the  delivery  of  his  message.  Gaining  strength  as  he  advances,  he 
feels  himself  at  home  before  his  audience  ;  and  when  he  sits  down  he  is 
conscious  that,  to  the  best  of  his  ability,  he  has  made  known  the  whole 
counsel  of  God.  He  may  frequently,  at  first,  be  aware  of  failure,  and 
find  that  in  the  agitation  of  the  moment  the  thoughts  which  he  deemed 
most  important  escaped  from  his  recollection  ;  but  with  every  attempt 
the  liability  of  failure  diminishes.  He  acquires  the  power  of  thinking 
on  his  legs.  His  trembling,  agitated  reliance  on  the  Holy  Spirit  is 
changed  into  habitual,  trustful  confidence.  He  never  rises  in  the  pulpit 
without  an  earnest,  cheerful  hope  of  producing  some  immediate  practi- 
cal effect  upon  his  hearers.  Nor  is  he  apt  to  be  disappointed.  The 
example  of  his  sincerity  and  love  animates  Christians,  and  attracts  the 
attention  of  the  careless  ;  for  it  is  not  in  man  not  to  be  afi'ected  by  that 
genuine  love  of  souls  that  shines  in  the  eye  and  speaks  in  the  tones  of 
a  faithful  and  beseeching  embassador  of  Christ.  The  Spirit  speaks 
through  him  to  the  hearts  of  men :  saints  are  established  in  the  faith, 
and  sinners  are  turned  to  righteousness. 

I,  of  course,  by  no  means  assert  that  all  preachers  from  manuscript 
are  such  as  I  have  referred  to  in  the  first  example,  or  that  all  preachers 
without  notes  are  such  as  I  have  described  in  the  second.  I  know  well 
that  some  of  our  most  eff"ective  preachers  have  always  used  written 
preparation,  and  that  some  of  our  least  useful  ministers  preach  extem- 
poraneously. I  speak  not  of  individual  cases,  and  only  insist  on  the 
tendency  of  these  two  modes  of  preparation.  Let  it  be  granted  that  the 
promises  of  the  Gospel  mean  anything,  and  let  it  be  conceded  that  there 
is  any  Holy  Spirit,  and  then  let  any  one  compare  these  two  methods  of 
addressing  our  fellow-men  on  the  subject  of  their  soul's  salvation,  and 
decide  which  ifi  more  likely  to  become  a  blessing  to  the  minister  himself, 
and  which  is  the  more  likely  to  bring  a  blessing  to  his  hearers. 

I  know  it  is  frequently  said  that  the  subject  on  which  a  ministeT 
preaches  is  so  important,  and  it  is  of  so  much  consequence  that  men 
thould  know  the  exact  truth,  that  we  ought  not  to  trust  ourselves  to 


MODE   OF   DELIVERY.  483 

Bpeak   frDm   the   pulpit  without  the  most   carefully    writton    prepa- 
ration. 

But  let  us  not  be  led  astray  by  words ;  let  us  look  at  realities.  Do 
written  sermons  always  convey  sound  theology  ?  (and  by  sound  theol 
ogy  I  mean  the  simple  truth  revealed  to  us  by  our  Saviour  and  hiti 
apostles.)  Do  men  professing  tlie  same  sentiments  as  ourselves  never 
read  from  a  manuscript  statements  of  doctrine  to  which  we  cannot  as- 
sent? It  is  said  we  need  carefully  written  preparations  ;  but  how  often 
do  the  most  of  us  deliver  from  the  pulpit  carefully  written  discourses, 
except  it  be  at  ordinations,  or  on  some  other  special  occasions?  A 
really  extemporaneous  discourse  may  be  written  as  well  as  spoken 
without  writing.  A  large  proportion  of  our  written  discourses  are  pre- 
pared in  a  hurry,  late  on  Saturday  night,  and  sometimes  between  the 
services  on  the  Sabbath,  and  the  thoughts  are  huddled  together  with 
little  arrangement  and  less  meditation.  Is  not  such  a  sermon,  though 
written^  liable  to  all  the  objections  commonly  raised  against  extempore 
preaching?  Nay,  if  the  same  time  had  been  spent  in  earnest  thought, 
would  not  the  discourse  have  been  more  carefully  prepared  than  by  the 
simple  process  of  writing  ?  Men  seem  to  suppose  that  what  is  written 
must,  of  course,  be  sound  sense.  I  confess  I  have  not  always  found  it 
BO  ;  and  I  have  sometimes  been  tempted  to  ask,  Would  a  preacher  be 
willing  to  look  his  audience  in  the  face,  and  utter  such  commonplace 
truisms  as  he  delivers  from  a  manuscript,  looking  on  his  paper? 

I  object  to  the  custom  of  addressing  an  audience  from  a  manuscript, 
for  several  reasons. 

In  the  first  place,  the  tendency  of  habitually  using  written  preparations 
is  to  the  formation  of  a  written  instead  of  a  spoken  style  ;  to  cultivate  a 
habit  of  writing  for  the  press  instead  of  utteruig  our  thoughts  to  an 
audience.  We  thus  form  the  habit  of  using  abstract  terms,  speaking  of 
the  most  important  truths  in  generalities  which  men  only  dimly  under- 
stand, and  which  no  one  applies  to  himself.  It  is  not  the  language  of 
ordinary  thought  or  ordinary  conversation ;  and  it  is  as  if  we  addressed 
them  in  a  foreign  tongue,  which  they  only  imperfectly  understand. 
What  the  effect  of  such  preaching  must  be,  or  rather  how  small  must  be 
its  effect,  may  easily  be  imagined.  The  preacher  can  rarely  be  deeply 
interested  in  it  himself,  and  it  cannot  be  expected  that  he  will  interest 
others. 

Every  one  knows  that  the  power  of  a  speaker  over  an  audience  de- 
pends almost  entirely  on  the  tones  of  emotion.  This  was  what  the 
ancient  orator  meant  when  he  said  that  the  first  and  second  and  third 
requisite  essential  to  a  public  speaker  was  deliveri/.  But  emotion, 
thougli  it  commence  in  the  bosom  of  the  speaker,  is  sustained  and 
deepened  and  rendered  more  intense  by  the  reciprocal  action  of  the 
speaker  and  audience  upon  each  other.  The  earnestness  of  the  speaker, 
shown  in  the  eyes,  the  gesture,  the  tones  of  tlie  voice,  arouses  the  audi- 
ence to  sympathy.  Their  eyes  answer  to  his  eyes ;  their  breathlesa 
attention  shows  that  everj"  tone  of  his  voice  thrills  their  bosoms  with 
emotion;  their  whole  expression  reacts  upon  him,  and  a  mutual  sym- 


484  MODE  OF  DELIVERY. 

pathy  binds  them  together;  and  he  feels  that  his  heart  and  theirs  art 
heating  in  unison.  Indignation,  sarcasm,  pity,  sorrow,  yearning  to  create 
in  them  the  same  feeling  which  agitates  him,  expressed  more  powerfully 
in  the  tones  of  the  voice  than  in  the  words  which  he  utters,  sway  the 
audience  at  his  will ;  and  at  the  close  it  seems  as  if  they  all  had  but  one 
soul,  and  that  the  soul  of  him  who  has  addressed  them.  Such  was  the 
preaching  of  "Whitefield.  Garrick,  after  hearing  him,  declared  that  ho 
would  give  a  hundred  pounds  to  be  able  to  utter  the  simple  exclamation 
"  0  !"  as  Whitefield  uttered  it. 

This  power  of  expressing  emotion  by  the  tones  of  the  voice,  we  may 
remark  in  passing,  cannot  be  acquired  by  art.  It  must  arise  from  the 
earnest,  honest  feeling  of  the  speaker,  reflected  back  from  the  audience 
before  him.  A  man  may  rehearse  his  sermon  alone ;  he  may  determine 
how  this  or  that  passage  should  be  uttered,  or  what  gesture  should  ac- 
■^ompany  the  utterance  ;  he  may  do  it  again  and  again  before  a  mirror ; 
he  may  blacken  his  manuscript  with  every  kind  of  sign  that  shall  indi- 
cate the  expression  to  be  given  to  the  words ;  but  it  is  all  a  failure. 
Nature  is  not  so  easily  deceived.  The  hearers  see  that  it  is  aU  very 
elaborately  prepared,  and  very  accurately  delivered ;  but  somehow  or 
other  they  are  not  moved,  and  it  all  seems  like  a  boy  speaking  a  pie'ce. 

To  return.  It  must,  I  think,  be  evident  that  the  tendency  of  habitual 
reading  is  to  annihilate  the  true  tones  of  emotion  in  a  speaker.  His 
eyes  and  those  of  the  audience  never  meet.  They  look  up,  and  all  is 
blank,  for  he  is  looking  steadfastly  on  something  else.  The  tendency  is 
for  him  gradually  to  subside  into  a  quiet  reader,  delivering  plainly,  and 
without  emotion,  what  he  has  prepared  with  care  and  attention.  This 
is  the  more  common  case.  If,  however,  he  rises  above  this,  and  is  of  a 
more  earnest  character,  he  acquires  a  regular  tone  of  apparent  emotion, 
a  rise  and  fall  of  the  voice  at  regular  intervals,  in  which  every  sentence 
is  uttered.  The  important  and  the  unimportant  are  both  pitched  on  the 
Bame  key,  and  set  to  the  same  tune.  The  tones  of  real  emotion  have  all 
died  out,  and  nothing  remains  but  sentence  after  sentence,  whether 
narrative,  hortatory,  or  emotional,  beginning,  continuing,  and  ending 
with  the  same  pauses,  inflections,  and  emphasis,  which  no  feeling  of  the 
Boul  seems  really  to  pervade.  To  this  kind  of  delivery,  I  think,  reading 
generally  tends,  especially  in  young  men ;  but  it  is  liable  to  decline,  with 
advancing  years,  into  that  which  I  have  just  referred  to. 

I  do  not,  of  course,  deny  that  we  have  frequently  eloquent  readers.  I 
rejoice  to  say  that  I  have  listened  to  many  myself,  though  it  was  fre- 
quently the  eloquence  of  high  intellectual  rather  than  of  moral  ex- 
citement. Chalmers  was  a  close  reader,  and  never  preached  without 
producing  great  efi'cct.  His  soul  was  always  on  fire,  and  he  threw  it 
wholly  into  all  he  either  did  or  said.  It  was  not  in  his  nature  to  be 
prosy.  Yet  a  gentleman  who  was  in  tlie  habit  of  hearing  him  has  as- 
sured me  that  his  extempore  discourses,  delivered  to  operatives  in  the 
outskirts  of  Glasgow,  were  far  more  effective,  and  more  truly  eloquent, 
than  the  sermons  which  he  delivered  with  so  much  applause  in  the 
Tron  Church  of  that  city. 


MODE    OF  DELIVERY.  486 

During  my  ministry  in  Boston  I  contracted  the  habit  of  writing  and 
reading  my  sermons.  Though  I  did  this  at  the  suggestion  of  my  peo- 
ple, I  consider  it  as  one  of  the  great  errors  of  my  life.  This  error  I 
should  have  escaped  if  I  had  thought  more  of  moral  preparation  for  the 
pulpit,  if  my  mind  had  been  more  habitually  devout,  and  I  had  culti 
vated  a  more  humble  reliance  on  the  Spirit  of  God. 

When,  a  few  years  since,  I  was  called  temporarily  to  the  exercise  oi 
the  pastoral  office,  I  endeavored  in  some  measure  to  obey  the  precepts 
•which  I  have  here  inculcated  upon  others.  I  at  once  laid  aside  every 
other  labor,  and  confined  my  reading  almost  exclusively  to  the  Bible 
and  to  works  on  devotional  or  practical  religion.  To  the  measure  of  my 
physical  ability  I  preached  the  Gospel,  both  publicly  and  from  liouse  to 
house,  seeking  to  hold  personal  conversation  on  the  subject  of  religion, 
as  far  as  it  was  possible,  with  every  member  of  the  whole  congregation. 
The  Lord  in  mercy  gave  me  such  success  as  seemed  good  to  him  ;  and 
though  my  imperfections  were  many,  and  my  practice  fell  very  far  short 
of  my  duty  as  a  minister,  I  can  truly  say  that  no  part  of  my  ministerial 
life  was  so  full  of  enjoyment  as  this,  and  upon  no  part  of  it  do  I  look 
back  with  so  much  satisfaction.  I  do  firmly  believe  that,  to  gain  victory 
over  one's  self,  over  the  love  of  reputation,  position,  or  emolument,  to 
consider  all  things  but  loss  for  the  excellency  of  the  knowledge  of  Christ 
Jesus  our  Lord,  and  in  the  face  of  all  men  to  preach  simply  what  the 
word  of  God  teaches,  to  preach  that  only,  and  to  do  this  day  after  day, 
no  matter  what  men  may  think  of  us,  is  the  only  way  to  secure  a  happy 
and  successful  ministry,  to  be  happy  in  our  own  souls  from  the  presence 
of  Christ  abiding  in  us,  and  at  last  to  hear  his  voice,  "  Well  done,  good 
and  faithful  servant,  enter  thou  into  the  joy  of  thy  Lord." 

PRESBYTERIANS,   OLD    SCHOOL. 

The  following  preamble  and  resolution  are  recorded  among 
the  Acts  of  the  General  Assembly  of  tho  Presbyterian  Church 
in  the  United  States,  of  1849,  and  define  the  official  position  of 
that  body : 

Whereas^  The  General  Assembly  has  reason  to  believe  that  the  prac- 
tice of  reading  sermons  in  the  pulpit  is  on  the  increase  among  our  min- 
isters, and  being  decidedly  of  opinion  that  it  is  not  tho  most  efi'ectual 
and  acceptable  method  of  preaching  the  Gospel ;  therefore 

Resolved,  That  we  do  earnestly  repeat  the  recommendation  of  the 
General  Assembly  of  1841,  that  this  practice  be  discontinued,  as  liir  as 
practicable ;  and  affectionately  exhort  our  younger  ministers  and  can- 
didates to  adopt  a  different  method,  ae  more  scriptural  and  eflfective,  and 
more  generally  acceptable  to  God's  people. 

The  doctrine  of  the  above  resolution  is  ably  enforced  in  a  small 
book  published  in  Philadelphia,  entitled  "  Hints  on  Preaching," 
which  contains  the  following: 


486  MODE   OF  DELIVERY. 

The  practice  of  reading  discourses  is  an  innovation  in  the  Congr«g<^' 
Uonal  and  Preshyterian  Churches  in  our  country. 

The  Pilgrim  Fathers  of  New  England,  when  they  came  to  our  country 
and  planted  Churches,  never  read  their  sermons  ;  the  manner  was  un- 
known until  nearly  a  century  afterward.  Those  men  of  God,  ripe  scliol- 
ars  and  able  divines,  who  were  so  eminently  useful,  the  Hookers,  the 
Shepards,  the  Eliots,  the  Coltons,  the  Mathers,  and  -.iieir  immediate 
successors,  never  practiced  this  mode  of  preaching.  It  is  not  until 
1708  that  we  hear  of  it.  From  a  sermon  of  Solomon  Stoddard,  on  "  the 
inexcusableness  of  neglecting  the  worship  of  God,"  preached  that  year, 
"we  learn  that  a  very  few  preachers  had  adopted  this  "  new  method ;"  a 
method  which  he  strongly  disapproves,  against  which  he  warns  the 
ministers,  and  the  sad  consequences  of  which  he  predicts  should  it  ever 
become  general.  But  the  warning  was  unheeded ;  the  practice  contin- 
ued and  increased  until  the  time  of  Edwards,  when  it  generally  pre- 
vailed. That  great  man  read  his  sermons,  and  read  them  closely ;  and 
considering  what  an  eminently  successful  preacher  he  was,  and  what  a 
multitude  of  souls  he  was  the  instrument  of  saving,  his  example  haa 
often  been  quoted  in  favor  of  the  method.  But  he  lived  deejply  to  regret 
it,  and  to  bear  his  testimony  against  the  whole  practice  of  reading. 
"Although,"  says  his  biographer,  Dr.  Hopkins,  "he  was  wont  to  read 
BO  considerable  a  part  of  what  he  delivered,  yet  he  was  far  from  think- 
ing this  the  best  way  of  preaching  in  general,  and  looked  upon  using 
his  notes  as  a  deficiency  and  infirmity  /  and  in  the  latter  part  of  his  life 
he  was  inclined  to  think  it  had  been  better  if  he  had  never  been  accus- 
tomed to  use  his  notes  at  all." 

It  is  scarcely  necessary  to  add  that  the  habit  of  reading  sermons  was 
introduced  at  a  later  period  in  the  Presbyterian  Church.  Our  fathers, 
though  very  careful  in  their  preparations,  pursued  not  this  method. 
The  Blairs,  the  Finleys,  the  Davieses,  the  Tennents,  the  Witherspoons, 
and  the  many  others  who  were  such  luminaries  in  our  Church,  adopted 
that  "better  method"  recommended  by  the  Assembly.  Davies,  it  is 
true,  read  his  sermons  after  he  came  to  Princeton ;  and  it  would  appear 
from  his  diary,  occasionally  did  it  in  England  ;  but  in  Virginia,  where 
he  principally  labored,  and  where  he  was  most  useful,  according  to 
\miversal  tradition,  handed  down  from  those  who  attended  his  ministry, 
he  preached  memoriter.  It  is  true,  also,  that  Gilbert  Tennent,  after  he 
came  to  Philadelphia,  read  his  sermons ;  but  the  people,  even  his  own 
flock,  never  regarded  him  as  so  useful  a  preacher  as  he  was  before,  when 
he  adopted  a  different  method.  Many  now  living  can  remember  when 
the  venerable  Kogers,  with  liis  colleagues,  preached  without  reading; 
and  when,  in  consequence  of  the  influence  which  he  exerted  in  the  city 
■where  he  labored,  a  sermon  was  seldom  reed  in  the  pulpit  of  any  Pres- 
byterian church. 

Those  who  in  different  ages  have  been  raised  up  by  God  to  accomplish 
some  great  worh,  and  have  been  peculiarly  successful,  have  almost  invari- 
ably preached  without  reading. 

We  have  already  mentioned  the  manner  of  the  reformers,  and  of  the 


MODE   OF  DELIVERY.  457 

earlier  and  later  Puritans.  "Was  it  not  so  when  evangelical  truth  vrm 
revive<l  in  the  Clmrch  of  England?  At  the  beginning  of  the  eighteenth 
century,  at  how  low  an  ebb  was  spiritual  religion  in  that  Church  1 
While  the  externals  of  piety  were  defended,  its  essential  doctrinea  were 
neglected;  justification  by  faith  and  the  necessity  of  inward  gruce  wero 
entirely  overlooked.  Too  numy  of  the  clergy  were  wholly  ignorant  of 
the  Gospel,  and  saisfied  with  giving  to  the  people  a  brief  moral  essay, 
instead  of  preachirg  Jesus  Christ  and  him  crucified;  the  consequence  of 
which  was  a  prevalence  of  spiritual  deadness  throughout  the  whole 
Church.  In  these  circumstances  Providence  raised  up  Whitefield  and 
Wesley,  and  their  cotemporaries  Eomaine  and  Berridge,  the  Hills  and 
fiervey,  and  a  host  of  others,  most  of  whom,  with  a  glowing  zeal,  trav- 
ersed the  whole  kingdom,  scattering  as  widely  as  possible  the  seeds  of 
truth  in  the  uncultivated  soil  around  them.  It  is  pleasing  to  see  these 
apostolic  and  self-denying  men  thus  going  out  and  preaching  the  Gospel 
everywhere,  in  prisons  and  in  fields,  to  sailors  and  to  colliers,  to  persons 
of  every  class  who  would  hear  them.  The  world  around  them  was  in 
darkness,  and  they  longed  to  impart  to  it  some  rays  of  light ;  they  saw 
sin  everywhere  powerful,  and  their  souls  were  stirred  up  within  them  to 
destroy  it.  But  in  what  manner  did  they  preach  ?  Many  of  them  wrote 
their  sermons,  which  are  now  perused  with  interest  and  profit.  But  did 
they  read  them?  We  know  that  they  did  not,  from  the  favor  with 
which  they  were  received  by  the  people,  the  success  that  everywhere 
attended  their  labors,  and  the  thousands  and  tens  of  thouaands  that 
were  awakened  and  converted  under  their  ministry. 

In  our  own  country,  who,  in  later  times,  seemed  to  be  a  more  signal 
example  of  ministerial  faithfulness  than  Payson  ?  a  more  striking  pattern 
of  zeal  for  the  salvation  of  souls  ?  an  instrument  of  the  conversion  of 
more  souls  to  God  ?  What  is  his  testimony  ?  In  writing  to  a  young 
clergyman  he  says:  "On  Thursday  evening  and  Sabbath  morning  I 
preach  without  notes,"  (that  is,  without  reading,)  "but  generally  form 
a  skeleton  of  my  sermons,  and  I  find  that  wlteri  any  good  is  done  it  is 
my  extempore  sermons  that  do  it ;"  that  is,  sermons  that  have  been  pr^ 
pared  and  preached  from  a  skeleton. 

Who,  more  recently,  has  excited  greater  attention  than  M'Cheyne  ? 
Who  acquired  a  higher  estimation  in  the  Churches  of  Scotland?  Whoso 
death,  at  the  early  age  of  thirty,  was  so  lamented  and  deplored  as  a 
public  loss  ?  When  we  sec  the  vast  numbers  that  attended  his  preach- 
ing, the  fervor  with  which  he  sought  the  salvation  of  them  all,  the  sim- 
plicity, fullness,  and  pointedness  with  which  he  presented  the  whole 
Gospel,  the  wonderful  efficacy  which  the  Spirit  gave  to  the  truth  thus 
announced,  who  would  thmk  it  necessary  to  ask  if  he  read  his  sermons? 
Who  does  not  expect  such  a  tes^timony  on  this  subject  as  his  biographer 
gives?  "From  the  very  beginning  of  his  ministry  he  reprobated  the 
custom  oi  reading  serrnons,  believing  that  to  do  so  exceedingly  weakened 
the  freedom  and  natural  fervor  of  the  messenger  in  delivering  the  mes- 
gage.  His  custom  was  to  impress  on  his  memory  the  substance  of  what  he 
had  beforehand  carefully  written,  and  then  to  speak  as  he  found  liberty." 


488  MODE  OF  DELIVERY. 

PRESBYTERIANS,  NEW   SCHOOL. 

Dr.  T.  H.  Skinner,  translator  ot  Yinet's  Homiletics,  formerly 
Professor  of  Sacred  Rhetoric  at  Andover,  and  now  of  the  Union 
Theological  Seminary  in  New  York,  published  in  the  Presbyte- 
rian Review  of  January,  1864,  a  very  valuable  article  on  the 
Theory  of  Preaching,  from  which  the  following  paragraphs  are 
in  point : 

Valuable  as  well-written  discourses  are  in  other  respects,  their  chief 
advantage,  ultimately,  both  to  the  preacher  and  his  hearers,  is  from  the 
influence  they  have  on  the  preparation  to  preach  extemporaneously. 
Certain  it  is,  that  the  ideal  of  excellence  in  preaching  is  unattamable 
when  the  delivery  is  from  full  notes.  Extemporizing  in  itself  is  the  best 
way  of  speaking ;  tlie  natural  way  ;~the  only  speaking,  indeed,  in  the 
strict  sense  of  the  term.  Each  of  the  other  ways — reading,  writing, 
reproducing  from  a  manuscript— has  somewhat  in  it  wliich  nature  would 
hardly  suggest  or  allow  in  such  an  occupation  as  that  of  addressin{/^ 
speaking  to,  an  assembly.  A  great  master  in  the  ministry  of  the  word 
has  said  :*  "  There  is  too  little  of  living  preaching  in  your  kingdom 
[Englandl ;  sermons  there  have  been  mostly  read  or  recited.  True  and 
faithful  servants  of  God  ought  not  to  wish  to  shine  in  the  ornaments  of 
rhetoric,  or  effect  great  things  thereby  ;  but  the  Spirit  of  God  should  be 
echoed  by  their  voice,  and  so  give  birth  to  virtue.  No  possible  danger 
must  be  permitted  to  abridge  the  liberty  of  the  Spirit  of  God,  or  prevent 
his  free  course  among  those  he  has  adorned  with  his  graces  for  the  edi- 
fyhag  of  the  Church." 

This  remark  of  Calvin  should  be  as  a  loud  warning  to  preachers  when 
writing  discourses  for  the  pulpit.  Both  in  preparing  and  preaching 
from  manuscripts  there  is  special  danger  of  abridging  the  liberty  of  the 
Spirit  in  his  part  of  the  work.  From  neither,  as  we  have  before  in- 
sisted, is  his  peculiar  agency  to  be  for  a  moment  abstracted.  Writing  is 
the  preacher's  business ;  he  puts  himself  in  it,  if  he  does  it,  m  earnest ; 
and  he  is  very  apt,  from  the  nature  of  the  operation,  to  be  in  it  bi/  him- 
self, and  to  do  it  in  too  exclusive  self-reliance,  and  when  he  has  done  it 
to  restrict  himself  to  what  he  has  written,  ignoring  the  Spirit's  prov- 
ince and  right  in  the  actual  work  of  preaching  even  to  the  end.  Ho  is 
ia  peril  of  doing  this  in  the  other  way  of  preaching  also  ;  but  his  liability 
to  it  is  special  when  he  uses  a  completely  written  discourse.  And  he 
"knows  not  what  his  preaching  may  lose  if  he  does  abridge  the  Spirit's 
.iberty  in  it.  By  far  the  best  part  of  preaching  is  often  from  unantici- 
pated assistances  of  the  Holy  Spirit. 

*  Letter  of  John  Calvm  to  Somerset. 


MODE  OF   DELIVERY.  489 


METHODISTS. 

The  theory  and  practice  of  Methodists,  hoth  in  the  old  and 
the  new  world,  has  been  so  uniformly  in  favor  of  extemporane- 
ous preaching,  that  quotations,  beyond  those  at  the  close  of 
Chapter  XIII,  are  deemed  unnecessary. 

If  it  were  desirable  to  multiply  authorities  to  any  greater  ex- 
tent on  the  topics  now  under  consideration,  an  almost  limitless 
number  of  pertinent  quotations  might  be  gathered  from  the 
memoirs  of  distinguished  ministers. 

Whoever  will  consult  that  valuable  work,  Sprague's  "Annals 
of  the  American  Pulpit,"  or  a  review  of  the  first  six  volumes  of 
it  in  the  Methodist  Quarterly  of  July,  1860,  will  find  that  even 
in  denominations  v/here  the  reading  of  sermons  has  been  sup- 
posed to  be  the  established  law  of  custom,  all  the  most  distin- 
guished and  truly  powerful  preachers  have  cultivated  habits  of 
extemporaneous  speech,  and  have  accomplished  their  deepest 
impressions  and  largest  usefulness  by  means  of  it. 

From  a  classification  of  the  great  preachers  of  the  denomina- 
tions then  under  review,  it  appears  that  Daveni)ort,  Bellamy, 
Huntington,  Backus,  Spring,  Dwight,  Payson,  Nettleton,  and 
others  among  Congregationalists ;  Waddell,  Turner,  Alexander, 
Mason,  Baxter,  Romeyn,  Kollock,  Blackburn,  Laurie,  Pvice, 
Larned,  Nelson,  Carroll,  Potts,  and  "Wilson  among  Presbyteri- 
ans; Whitefield,  Jarratt,  Pilmoor,  R.  C.  Moore,  Ilenshaw,  Bedell, 
and  Keith  among  Episcopalians  ;  and  Stillman,  Manning,  Smith, 
Baldwin,  Broaddus,  Maxcey,  Staughton,  Cone,  Maginnis,  Tucker, 
and  Rhees  among  Baptists,  were  accustomed  to  preach  extem- 
poraneously, and  that  the  best  results  of  their  labors  followed 
that  style  of  preaching. 

Among  the  great  preachers  of  the  Methodist  Churches,  either 
in  Europe  or  America,  it  is  not  known  that  one  was  ever  an  ha- 
bitual reader  of  sermons. 

The  New  Englander,  of  February,  1858,  truthfully  remarked 
that  "  Chalmers  is  the  only  preacher  or  orator  of  any  kind  who 
ever  swayed  large  miscellaneous  audiences  by  reading  his  dia 
courses."     It  is  extremely  doubtful  whether  he  could  have  done 
it  in  any  other  country  than  Scotland. 


490  DEVOTIONAL  PARAPHRASE. 


D. 

EXAMPLE 

OF   THE    CLASSIFICATION  AISTD  PARAPHRASE    OF    SCRIPTUEB 
UNDER   THE    VARIOUS    HEADS    OF    PRAYER. 

INYOOATIOK 

Rev.  xix,  16.     Thou  King  of  kings  and  Lord  of  lords. 

2  Kings  xix,  15.  O  Lord  God  of  Israel,  which  dwellest  be- 
tween the  cherubim,  thou  art  the  God,  even  thou  alone,  of  all 
the  kingdoms  of  the  earth;  thou  hast  made  heaven  and  earth. 

Isa.  Ivii,  15.  Thou  high  and  lofty  One  that  inhabitest  eternity, 
whose  name  is  Holy,  who  dwellest  in  the  high  and  holy  place 
with  him  also  that  is  of  a  contrite  and  humble  spirit,  to  revive 
the  spirit  of  the  humble,  and  to  revive  the  heart*  of  the  contrite 
ones. 

1  Tim.  vi,  15, 16.  Thou  blessed  and  only  Potentate,  the  King 
of  kings  and  Lord  of  lords,  who  only  hast  immortality,  dwelling 
in  the  light  which  no  man  can  approach  unto ;  w^om  no  man 
hfjth  seen,  nor  can  see. 

James  i,  17.  Thou  Father  of  lights,  from  whom  doth  come 
every  good  and  perfect  gift,  with  whom  is  no  variableness, 
neither  shadow  of  turning. 

Psa.  xxxiii,  13.  Who  lookest  from  heaven,  and  beholdest  all 
the  sons  of  men. 

Psa.  Ixxxix,  7.  Who  art  greatly  to  be  feared  in  the  assembly 
of  the  saints,  and  to  be  had  in  reverence  of  all  them  that  are 
about  thee. 

Psa.  civ,  3.  Wlio  layest  the  beams  of  thy  chambers  in  the 
waters;  who  makest  the  clouds  thy  chariot;  who  walkest  upon 
the  wings  of  the  wind ;  who  makest  thine  angels  spirits,  and  thy 
ministers  a  flame  of  fire. 

Psa.  Ixv,  2.  O  thou  that  hearest  prayer,  unto  thee  shall  all 
flesh  come. 

Psa.  Ixv,  5.  O  God  of  our  salvation,  who  art  the  confidence 
of  all  the  ends  of  the  earth,  and  of  them  that  are  afar  ofi"  upon 
the  sea. 

Psa.  xlvi,  1.  Thou,  O  God,  art  our  refuge  and  strength,  a  very 
present  help  in  trouble. 


DEVOTIONAL  PARAPHRASE.  491 

Psa.  xxxvi,  5.  Tliy  mercy  is  in  the  heavens ;  and  t])y  faith- 
fulness reacheth  nnto  the  cloiuls. 

Psa.  xxxiii,  18.  Thine  eye  is  npon  them  that  fear  thee,  and 
upon  them  that  hope  in  thy  mercy. 

ADORATION. 

Psa.  Ixv,  1.  Praise  waiteth  for  thee,  O  God,  in  Zion;  and 
unto  thee  shall  the  vow  he  performed. 

Neh.  ix,  5,  6.  Blessed  he  thy  glorious  name,  which  is  exalted 
ahove  all  hlessing  and  praise.  Thou,  even  thou,  art  Lord  alone ; 
thou  hast  made  heaven,  the  heaven  of  heavens,  with  all  their 
host;  the  earth,  and  all  things  that  are  therein;  the  seas,  and 
all  that  is  therein ;  and  thou  preservest  them  all,  and  the  host  of 
heaven  worshipeth  thee. 

Psa.  cxxxviii,  2.  We  will  worship  toward  thy  holy  temple, 
and  praise  thy  name  for  thy  lovingkindness  and  for  thy  truth ; 
for  thou  hast  magnified  thy  word  above  all  thy  name. 

Psa.  xcii,  1.  It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
and  to  sing  praises  unto  thy  name,  O  Most  High. 

Psa.  viii,  1.  O  Lord  our  Lord,  how  excellent  is  thy  name  iu 
all  the  earth !  who  hast  set  thy  glory  ahove  the  heavens. 

Psa.  ix,  1.  We  will  praise  thee,  0  Lord,  with  our  whole  heart; 
we  will  show  forth  all  thy  marvelous  works 

Psa.  civ,  1,  2.  0  Lord  our  God,  thou  art  very  great;  thou 
art  clothed  with  honor  and  majesty ;  thou  coverest  thyself  with 
light  as  a  garment. 

Micah  vii,  18.  Who  is  a  God  like  unto  thee,  that  pardoncth 
iniquity,  and  passeth  by  the  transgression  of  the  remnant  of  his 
heritage ;  who  retaineth  not  his  anger  for  ever,  because  he  de- 
lighteth  in  mercy  ? 

THANKSGIVING. 

Psa.  xl,  5.  Many,  0  Lord  our  God,  are  thy  wonderful  works 
which  thou  hast  done,  and  thy  thoughts  which  are  to  us-ward ; 
they  cannot  be  reckoned  up  in  order  unto  thee ;  if  we  would 
declare  and  speak  of  them  they  are  more  than  can  be  numbered. 

Psa.  cxsxix,  17.  How  precious  also  are  thy  thoughts  unto 
us,  O  God !  how  great  is  the  sum  of  them ! 

Psa.  cxvi,  12-14.  What  shall  we  render  unto  the  Lord  for 
all  his  benefits  toward  us?     We  will  take  the  cup  of  salvation. 


492  DEVOTIONAL  PARAPHRASE. 

and  call  upon  the  name  of  the  Lord ;  we  will  pay  our  vows  unto 
the  Lord  now,  in  the  presence  of  all  his  people. 

Psa.  cxxxvi,  1.  We  will  give  thanks  unto  the  Lord,  for  he  is 
good,  for  his  mercy  endureth  for  ever. 

Col.  i,  13-15.  We  give  thanks  unto  the  Father,  which  hath 
made  us  meet  to  he  partakers  of  the  inheritance  of  the  saints  in 
light,  who  hath  delivered  us  from  the  power  of  darkness,  and 
hath  translated  us  into  the  kingdom  of  his  dear  Son ;  in  whom 
we  have  redemption  through  his  blood,  even  the  forgiveness  of 
sins. 

2  Pet.  i,  3,  4.  Whose  divine  power  hath  given  unto  us  all 
things  that  pertain  unto  life  and  godliness  through  the  knowledge 
of  llim  that  hath  called  us  to  glory  and  virtue ;  whereby  are 
given  unto  us  exceeding  great  and  precious  promises ;  that  by 
these  we  might  be  partakers  of  the  divine  nature,  having  escaped 
the  corruption  that  is  in  the  world  through  lust. 

CONTESSIOK 

Psa.  11,  1-4.  Have  mercy  upon  us,  O  God,  according  to  thy 
lovingkinduess;  according  unto  the  multitude  of  thy  tender  mer- 
cies blot  out  our  transgressions. 

For  we  acknowledge  our  transgressions,  and  our  sin  is  ever 
Defore  us.  Against  thee,  thee  only,  have  we  sinned,  and  done 
•(.his  evil  in  thy  sight. 

Gen.  xviii,  27.     We  are  but  dust  and  ashes. 

Gen.  xxxii,  10.  We  are  not  worthy  of  the  least  of  all  thy 
mercies,  and  -of  all  the  truth  which  thou  hast  showed  unto  thy 
servants. 

Psa.  cxliv,  3,  4.  Lord,  what  is  man,  that  thou  takest  knowl- 
edge of  him,  or  the  son  of  man,  that  thou  makest  account  of  him  I 
Man  is  like  unto  vanity ;  his  days  are  as  a  shadow  that  passctJi 
away. 

Isa.  i,  4.  We  are  a  sinful  nation,  a  people  laden  with  iniquity, 
a  seed  of  evil  doers,  children  that  are  corrupters,  that  have  for- 
Bnken  the  Lord,  and  provoked  the  Holy  One  of  Israel  unto  angei.. 

Eph.  ii,  2,  3.  We  are  children  of  disobedience,  amon^  whom 
also  wo  all  had  our  conversation  in  times  past  in  the  lustis  of  our 
flesh,  fulfijliiig  the  desires  of  our  flesh  and  of  our  miiA. 

Kom.  vii,  21.  When  wo  would  do  good,  evil  is  present  with 
Ofl.  (24.)  Who  shall  deliver  us  from  the  body  of  this  death  f 
(6.)     That  we  may  serve  God  in  newness  of  spirit? 


DEVOTIONAL   PARAPHRASE.  49S 

PETITION    AND   SUPPLICATION. 

Psa.  xxvii,  7  Hear,  O  Lord,  when  we  cry  unto  thee  with 
our  voice ;  have  mercy  also  upon  us,  and  answer  us. 

Psa.  Iv,  ].  Give  ear  to  our  prayer,  O  God,  and  hide  not  thy- 
self from  our  supplication. 

Psa.  cxli,  2.  Let  our  prayer  be  set  forth  before  thee  as  in 
cense,  and  the  lifting  up  of  our  hands  as  the  evening  sacrifice. 

Isa.  xliv,  22.  Blot  out  as  atliick  cloud  our  transgressions,  and 
as  a  cloud  our  sins ;  and  return  unto  us,  for  thou  hast  redeem- 
ed us. 

Psa.  11,  6-10.  Behold,  thou  desirest  truth  in  the  inward  parts, 
and  in  the  hidden  part  thou  shalt  make  us  to  know  wisdom. 
Purge  us  with  hyssop,  and  we  shall  be  clean ;  wash  us,  and  we 
shall  be  whiter  than  snow.  Make  us  to  hear  joy  and  gladness, 
that  the  bones  which  thou  hast  broken  may  rejoice.  Create  in 
us  a  clean  heart,  O  God,  and  renew  a  right  spirit  within  us. 

Col.  ii,  13.  Quicken  us  who  were  dead  in  our  sins,  having 
forgiven  us  all  our  trespasses. 

Zech.  xiii,  1.  Lead  us  to  the  fountain  that  was  opened  to  the 
house  of  David  and  to  the  inhabitants  of  Jerusalem  for  sin  and 
for  uncleanness. 

Hosea  xiv,  2.  Take  away  all  iniquity,  and  receive  us  gracious- 
ly.   (4.)     Heal  our  backsliding,  and  love  us  freely. 

Rom.  V,  1-5.  Being  justified  by  faith,  may  we  have  peace 
with  God  through  our  Lord  Jesus  Christ ;  by  whom  also  we 
have  access  by  faith  into  this  grace  wherein  we  stand,  and  re- 
joice in  hope  of  the  glory  of  God.  Not  only  so,  but  may  we 
glory  in  tribulations  also;  knowing  that  tribulation  worketh 
patience,  and  patience  experience,  and  experience  hope,  and  hope 
maketh  not  ashamed. 

Eph.  iii,  17-19.  That  Christ  may  dwell  in  our  hearts  by 
faith  ;  that  we,  being  rooted  and  grounded  in  love,  may  be  able 
to  comprehend  with  all  saints  what  is  the  breadth,  and  length, 
and  deptl ,  and  height,  and  to  know  the  love  of  God  which 
passetli  knowledge,  that  we  may  be  filled  with  all  the  fullness 
of  God. 

Eph.  i,  17,  18.  That  the  God  of  our  Lord  Jesus  Christ,  the 
Father  of  glory,  may  give  unto  us  the  spirit  of  wisdom  and  rev- 
elation in  the  knowledge  of  him  ;  the  eyes  of  our  understanding 
b^ing  enlightened,  that  we  may  know  what  is  the  hope  of  liia 


494  DEVOTIONAL   TARAPHRASE. 

calling,  and  what  the  riches  of  the  glory  of  his  inheritance  in  the 
Baints. 

Epli.  i,  13,  14.  That  we  may  be  sealed  with  that  Holy  Spirit 
of  promise,  which  is  the  earnest  of  our  inheritance  until  the 
redemption  of  the  purchased  possession  unto  the  praise  of  hit 
glory. 

Ileb.  iii,  14.  That,  being  made  partakers  of  Christ,  we  may 
hold  the  beginning  of  our  confidence  steadfast  unto  the  end ; 
(iv,  9,)  laboring  to  enter  into  the  rest  that  remaineth  to  the 
people  of  God. 

SELF-DEDICATION". 

Psa.  xxvii,  4.  One  thing  have  we  desired  of  the  Lord ;  that 
will  we  seek  after;  that  we  may  dwell  in  the  house  of  the  Lord 
all  the  days  of  our  life,  to  behold  the  beauty  of  the  Lord,  and  to 
inquire  in  his  temple. 

Psa.  cxix,  12.  Blessed  art  thou,  O  Lord;  teach  us  thy  stat 
utes.  (14-16.)  We  have  rejoiced  in  the  way  of  thy  testimonies 
as  much  as  in  all  riches.  We  will  meditate  in  thy  precepts,  and 
have  respect  unto  thy  w^ays.  We  will  deliglit  ourselves  in  thy 
statutes,  and  will  not  forget  thy  w^ord. 

BLESSING    AND  PPvAISE. 

1  Chron.  xxix,  11.  Thine,  O  Lord,  is  the  greatness,  and  the 
power,  and  the  glory,  and  the  victory,  and  the  majesty ;  for  all 
that  is  in  tlie  heaven  and  in  the  earth  is  thine ;  thine  is  the 
kingdom,  O  Lord,  and  thou  art  exalted  as  head  above  all. 

1  Chron.  xxix,  13.  Now,  therefore,  our  God,  we  thank  thee, 
and  praise  tliy  glorious  name. 

1  Chron.  xvi,  25.  Great  art  thou,  0  Lord,  and  greatly  to  be 
praised ;  thou  art  also  to  be  feared  above  all  gods.  For  all  the 
gods  of  the  people  are  idols ;  but  thou  Lord,  madest  the  heav- 
ens. Glory  and  honor  are  in  thy  presence;  strength  and  glad- 
ness are  in  his  place. 

1  Chron.  xvi,  29.  Wo  w^ould  give  unto  the  Lord  the  glory 
due  unto  his  name,  bring  an  offering  and  come  before  him,  and 
worshij)  the  Lord  in  the  beauty  of  holiness. 

Psa.  cxlv,  10.  All  thy  works  shall  praise  thee,  0  Lord,  and 
thy  Riints  shall  bless  thee.  (2.)  Every  day  will  we  bless  thee, 
and  wo  will  praise  thy  name  for  ever  and  ever. 


DEVOTIONAL   PARAniRASE.  495 

Psa.  cxlv,  3.  Great  is  the  Lord,  and  greatly  to  be  praised ; 
and  his  greatness  is  unsearchable. 

Psa.  cxlv,  21.  Our  mouth  shall  speak  the  praise  of  the  Lord ; 
and  let  all  flesh  bless  his  holy  name  for  ever  and  ever. 

1  Tim.  1,  17.  Now  unto  the  King  eternal,  immortal,  invisible, 
the  only  wise  God,  be  honor  and  glory  for  ever  and  ever. 

Rev.  V,  12,  13.  Worthy  is  the  Lamb  that  was  slain,  to  re- 
ceive power,  and  riches,  and  wisdom,  and  strength,  and  honor, 
nnd  glory,  and  blessing.  Therefore  would  we  join  with  every 
creature  which  is  in  heaven  or  on  the  earth,  saying,  Blessing, 
and  honor,  and  glory,  and  power,  be  unto  Him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb  for  ever  and  ever. 

Eph.  iii,  20,  21.  Now  unto  Him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according  to  the 
power  that  worketh  in  us,  unto  him  be  glory  in  the  Church  by 
Christ  Jesus  throughout  all  ages,  world  without  end.     Amen. 


THE   END. 


IISTD  EX 


lidaptaaoa  Page    64 

Addresses,  direct 1S8,  229 

' p1atf..nn 98 

Adoration  in  praj'er 491 

Advices,   practical,  in    reference    to 

texts 134 

Agencies  of  pulpit  preparation 12S 

Aim,  tlie  proper,  of  a  preacher 414 

Allusions,  scriptural  and  liistorical . . .  249 

Ancillon's  tlieory  of  imagination 144 

Apostles,  attainments  of  the 87 

exaniplos  and  precepts  of  the..     68 

not  illiterate 36 

Apostrophe 301 

Argument  the  essential  part  of  a  ser- 
mon    1G3 

Assistance,  divine,  in  i  reaching 47 

August  ine's  treatises 78 

Autliors  on  homiletics  in  English,.. .  440 

French 457 

German 460 

Italian  463 

Latin 439 

Auxiliary  services  of  the  pulpit SSI 

Biography,  ministerial 86,  456 

Brougham's  advice  to  a  speaker 344 

Catechetics  of  Augustine 78,  SO 

Characteristics,  apostolic  . . .  ^. 72 

Characteristics    of   Chrisfs    preach- 
ing      64 

Chatham's  instructions  to  Pitt 343 

Children,  preaching  to 68,  284 

Christ  Instituted  preaching 29 

teaching  by  example 58 

the  theme  of  apostolic  preach- 
ing       71 

Christ's  example  as  a  preacher 63 

instructions  to  liis  disciples 54 

Chrysostom  70 

Classification,  b<Tsi3  of 268 

•"—  of  sermons . . . , 267 

' of  texts 135,  490 

Clay's  advice  and  examii'e 344 

Clearness  of  expression  important...   242 

<i2 


Collation  of  texts Page  185,  4SS 

Comforter,  tlio  promised 60 

Compos'.te  mode  of  delivery 311 

Conclusion,  characteristics  of  the 225 

design  of  the 228 

importance  of  the 222 

matter  of  tlie 224 

rhetorical  advices  respecting  a..  225 

Conditions  of  pulpit  power 409 

Confession  in  prayer 492 

Conversation  a  means  of  Improving 

style 302 

Conversion  of  souls 369 

Courtesy,  ministerial 3S3 

Cowper's  description  of  a  preacher..  394 

Delivery,  extemporaneous 312 

D.  livery  of  sermons 307,  464 

mode    in    different    denomina- 
tions    473 

Devotional    Expressions    in    c  nclu- 

sions 227 

Directness 67,  188,  299 

Discretion  needed  in  choice  of  sub- 
jects    412 

Discussion,  different  modes 174 

appHcatory 187 

explanatory 177 

observational 181 

propositional 184 

Disposition,  ancient  systems  of 160 

nature  and  oflice  of 155 

terms  employed  in '160 

Division 198 

g -neral  rules  of 200 

statement  of 217 

textual 201 

topcnl  206 

uses  of 2j  6 

Dirine  aid  in  preaching    417 

Do<trlnal  discourses 274 

Earnestness 259 

Ivlific.ition  of  the  Church 867 

Efficiency,  elements  of 25S 

essential  to  a  sermon 255 


408 


INDEX. 


Elerno?its  of  pulpit  power Pago.  20:i 

of  (uilpit  invpa:ati()n 1"^9 

Elocution,    faiil.s    and     exce  len  ios 

of 3;3A3:r, 

nature  and  importance  of. 329 

tlie  executive  branch  of  lioini- 

letics S31 

EliHiuence,  analysis  of  the  idea 400 

defin.tions  of 397 

different  iiinds  and  degrees  of..  401 

liiulosopiiy  of 397 

Kncrgy  of  purpose 370 

of  style "00 

Kquivalent  terms 19 

Kvanirel  cal  character  essential  to  a 

\ser..ion 233 

Kxa:nple  orallusi)iis 250 

ofChiist 63 

of  I'aul 74 

—  of  tile  apostlcjj   OS 

Exliortation lOl' 

tlie  gift  of,  sliould  be  coveted  . .   103 

Kx[ierienceof  aid  in  preaching 42j: 

Explanation  of  terms 17| 

Expository  <liscoarses 26j\ 

Expression,  imp  irtance  of 3-30,  40o| 

Exteniporaneous  delivery 312 

E/.ra's  pu'.pit  and  example 459! 


llomiletics  a  subject  of  li'"e-long  in- 
teres:  to  the  preacher.  ...I'age 

cliaracter  of 

derivation  of  the  term 

imp  )rtance  of  the  siiuly  of , .    .. 

iioL  a  branch  of  rhetoric  ..  ..  -.  . 

Homilies 

modificati<)n  of 

Hortatory  disc  'Urses 

Ilouseho  der  likened  to  the  instructed 
scribe 

Humor 

Hypothesis 


.66, 


Hustration,  rules  for 

Illustrativencss 

Imagination 

Incapacity  to  govern,  results  of 

Individuality  of  preajldng 

Tnstructiveness 64, 

Intellectualism  insuflicient 

Interest  an  essential  quality 

Interpretation,  importance  and  rules 

of 

Introduciion,  design  and  kinds  of.  162, 

qualities  and  materials  of  an. 166, 

Invention 13.5  ci 

processes  of 14S, 


40 
17 
17 
34 
20 
95 
97 
272 

59 
392 

2  IS 

251 
243 

139 
3S2 
73 
253 
23.5 
2:i9 

1.32 
164 
167 
S'^q. 
351 


Fancy    a    low    species   of   iniagi 

tion 

Festival  occasions 

Figures  of  speech 

Funerals 


Generalities,  p  iwerless 

Generalizati.m 14S, 

Germs  of  tnitli  abound  in   Christ's 

tt-aching 

Gethsemane  :  its  iessuns 

Greek  terms  translated  preach   

Habits,  clerical 

of  preparation  f  r  pnadung    . . 

wmn:,',  of  wr  ting 3 IS, 

Hamilton's  sclieme  of  cognitive  fic- 

ulties  

Hebrew  terms  tiansl.ited  pr.acli 

Hi.-'lorleHl  subjects 

views  of  tile  mo.le  of  delivery. . 

History  of  pveacldng,  remaiks  on... 

92, 

nomiletlcs,  analogo'is  i^ruii    ,r 


140 
2^3 
245 
279 

101 
197 

60 
CI 
2:^ 

SSO 
340 
3. 58 

137 
40 
18! 
31(i 

SS, 
23(i 


Tewisli  teacliing  analogous  to  preach- 
ing.  ....^. ." 25 

Judaism  a  religion  of  ceremonies  ...  25 

Knowledge,  all  systems  of,  tributary 

to  homiletics 21 

faculties  of 137 

Latin  autho1?on  homiletics 439 

Les.sons    from    the   Jewish     priest- 

liood 51 

Levity  to  I'C  avoided 3S0 

L'ngual  study 30? 

Logic  tributary  to  homiletics *>! 

Love  for  tlic  racred  work  an  element 

ofpjwer UC 


Materials  biblic.il 

cla.ssirted 

cumulative 

of  homiletical  science 

of  New  Tesiament,  classified. 

.Means  of  improving  style 


44 

43 
42 
42 
51 

802 


191. Meditation 


852,438 


INDljX. 


499 


Mpinoriziillon  of >^cii|>tnrc P;i?e  4^2 

Mt't'ipliors '24') 

MiS''i'll:iiuM)Ua  ilisroiirses 2TS 

Missionary     labor     abioad     niul     at 

lioine .373,375 

W.ul  rii  It'intuioof  liomilotics  ..82,  439| 

Moiiod,  Adolplic,  on  dtlivery 823 

Moral  discipline  demanded 33SJ 

Mottoes 221 

of  Clarke  and  M'Clicyno 2571 

I 

Noah's  oflice  a'^  a  i»rraclior 25 

Koveliy  distinguisiiod  iVoin   origin- 
ality       22 

Objections  to  liomilrtical  study 36 

Occasional  discourses 27S 

Olin,  Dr.  S.,  on  jdans  of  sermons.. ..  301 

Oratorical  period 77 

Oratory,  Gil  ristian 19 

Originality  distinguislied  from   nov- 
elty   22 

Paraphrase  of  Scripture  in  prayer . 4;3o,  J 90 

Pasturs  sliould  be  mi  sionarie^ 375 

the  curse  of  unfaiihfid 50 

. young,  position  if 3CG 

Patristic  literature  of  lioini'etics  ..  ..     75 

Paul's  tlnve  yi-ars  in  Arabia SS 

Perseverance  of  the  aposili  s C'.» 

J'ersuasion,  the  field  of 104 

Physical  training  important So.'i 

Pi  fs  mode  of  acquiring  fluency  ....  34:1 

Plagiarism 3S(5 

Plans  of  s 'rmons 202 

■ pre:  aration  of .S40 

proper  use  of 30;'. 

Platform  addresses 9S 

Postils 9-1 

Pow'-r  in  speaking 344 

in  tin- pulpit 4'i9 

the  analoi.dcal 244 

Practical  discourses 270 

Practice    an    element  of  power    in 

si)eaking 315 

— —  as  to  delivery  in  d  flferent  ages.  31 G 

of  tip-,  fathers 320 

^ of  the  Methodists 327 

Praxis,  nature  and  importance  of 19.") 

Prayer,  e.ss'  ntial  qualities  of 43  » 

— —  for  aid  in  prea  diing 42 1 

—  means  of  atialning  exce  lence  in  431 
- — public 426 


Prayer,  fan  Us  of  pnbl.c Pago  427 

Preaching  as  a  missionary  duty 37^? 

as  a  pastoral  duty St'G 

derivation  of  the  term 19 

eminently  a   Christian    institu- 
tion   :6 

fuluro  mi.ssion  of )l 

habits  of  preparation  for 340 

material  of 83 

neither  a  jiatriarehal  nor  Jewisli 

institution 28 

originally   and    authoritatively 

ajipoiiited  by  Christ 27 

peculiar  objects  of 30 

jtrimary  ideas  of 2S 

prerequisites  of 32 

preparation  for 840 

should  a  Idress  the  conscience..  31 

Precepts  of  Augustine 79 

ofChris'  to  his  disciples 54 

Chrysostom 76 

the  apostles 6S 

Preparation  for  delivery 364 

general 347 

preliminary 340 

sjecial 3tS 

Principles  for  choice  of  texts 12'? 

Pio  esses  of  invention MS 

Progiess,  oratorical l.')'> 

Promises  of  divine   aid   in   preach- 
ing  41S,  -120 

Promptness  of  the  apostles G9 

Prophets,    oflice    and     example     of 

the 51 

Profundity,  the  affectation  of 895 

Proprieties  of  ministerial  demeanor.  879 

Pu  pit,  auxiliary  services  of  the  ....  381 

conditions     and    elements    of 

power  in  the 409 

elocution 329 

favorable  to  eloquence 404 

helps  so  called 45) 

means  of  attaining  a  good  elucu- 

cution  in  the -"37 

pre]  aration.  agencies  of 1-'  < 

primitive,  Ezra's 49 

proprieties  of 87S 

vices  of 886 

Qualifications    for    outdoor    preach- 
ing   876 

of  the  instructed  scribe 59 

Qualities,  essential,  of  sermons 28* 


500 


INDEX. 


QualiUes,  genorat,  of  a  good  style.rage 

sp  ciiil,  of  [mlpit  style 

Qiiihtillian's  illustration  of  the  statue. 

Heading  as  a  mode  of  delivery 

coinmenoed  in  England 

ItecitaJoii  as  a  m  ide  of  delivery 

—  ]iracticed  on  the  continent 

when  introduced 

i;eformation,  influence  of,  on  preach- 

i>'g 

Relation   between  division   and   dis- 
cussion   

of  text  and  subject 

Hesults  of  apostolic  prca  •hlng 

ncvision  of  writ  en  produc  ions 

Rliet'ric,  opposite  views  of 

science  of 

tributary  to  liomiletics 

Ulietorical  invention 

llhctoricians,  early 

topics  of 

Rules  for  concl  usion 

for  composition  of  sermons 

for  division 

for  illustration 

for  interpretation 

for  invention 

for  introduction 

for  order  of  pro]  ositions 

for  selection  of  texts 

for  .--tatement  of  division 

Kuskin's  theory  of  imagination 


Statement  of  divisions  Pago  S17 

Study  of  honiiletics  important 84 

of  hingnage 803 

of  sermons 202 

order  and  relations  of  liomiletical    'id 

Style,  means  of  cultivating 303 

spei  ial  qualities  of  pulpit 298 


32-2  Success,    elements    of,    in    platform 

320             speaking 100 

in  preaching  to  children 289 

9Q  Summary  of  views  on  the  mode  of 

preaching 464 

2] 5  Supplication  in  i  rayer 493 

jyiJSympathy  260 

^g  Synagogues 71 

ogA  Systems,  ancient,  disposition  of.. . . .  Il30 

JTares,  parable  of 53 

iTeaching,  office  of  Jewish  priests 49 

Tediousuess 896 

Terms,  explanation  of 17 

Greek,  rendered  preach 23 

Hebrew,  rendered  i)reach 4fl 

relating  to  argument 160 

relating  to  disposition ICO 


201 
2o3 
133 


Texts,  abuses  of. 


119 

classification  of 122 


objects  of 117 

selection  of 120-123 

] the  jir.  per  theme  of  sermons. ..   113 


Textual  division 2itl 


Scholastic  literature  of  homiletics.Sl,  437 

Science,  homiletics  a 19 

Scribe,  the  instructed 59 

Scriptural  congruity  recommended  in 

pulpit  style 297 

Scripture,  use  of,  in  pi  ayer 432 

Sermon  belongs  to  all  periods llu 

scheme  of  a 172 

treated  as  a  representative  pro- 
duct    Ill 

S'  rmons,  published S7,  455 

Simile 24G 

Simi»Hcity  a  requisite  of  pulpit  style.  293 

So'omon,  exanqile  of 44 

not  a  preacher  In  the  Christian 

scnue 24 

Sources  of  bomiletic  science 4.' 

Starring ^^9 


IJ 

^'^^  Tlianksgiving  in  pr.iyer 491 

2-^|Themesof  the  Gospel 413 

^^  Time  lo^t  in  memorizing  sermons...  309 

Topical  division 2()6 

437  Topics  of  Aristotle 207 

19  Transfiguration,  the 53 


Unction 262,  415 

Union  between  human  strength  and 
divine  aid • Tagi;  424 

Value,  relative,  of  dilferent  liomilet- 
ical periods 68 

Variety 65 

Vividness  of  exprussion 242 

Witticism  in  preaching 2^1 

\Vordswor;l>'s  theory  of  imagination.  140 

Writing,  advantages  of 3t5 

a  menus  of  acquiring  style 305 

a  means  of  pLrpetuating  Influ- 

er\(e 357 

a  means  of  pulpit  preparaiion..  854 


NOTICES    OF    THE    PRESS. 

'"rrtudcnt  of  divinity,  and  even  t.e  clergyman,  will  And  it  full  of 
Interest  ami  insUmtion.-Sibliotheca  Sacra. 

Ti,is  is  a  systematie  and  eiaboraie  treatise  «nt.is™por  ant   u^^^^^^^^^ 
prepared  with  no  little  care  and   ^"^^  j  " '  °f  ^^  ;°"  „bject,  and  has 

%tic  is  an  „n,ucsiiona.,e  aeauisition  to  our  Uo.iletiea,  litcra- 
iviVQ.— Biblical  Repository. 

Xt  eomprel>ends  pretty  muel,  all  that  has  heen  said  that  rs  .aiuahle 
by  English  writers  on  the  subject.-iV^...^»!/W<"-- 

\  iayman  is  not  the  host  iudge  '^ ^^-^^^^ 
present,bntsofaraswehavecxanM„edtw    h-fonc^^^^^^ 

U  an  extremely  fiuorable  opm.o  "  ;f"J,^f^„"^tfrieul  students  and 
tion,  and  advice,  wlneh  cannot  fa  1 1<"^^;  *•  "';°  „,^„t,  „f  t^ose  can- 
junior  clergymen.  It  is  especally  ^*^P  "^  hom^^  studies  apart 
iidatcs  for  the  ministry  who  arc  P^^^^,^"™''  The  work  is  ar- 
from  the  advantages  of  -—f';"tgi^°„i„,  with  a  discussion 
ranged  upon  an  "^ri^.  ^S^^^'-^^^J.™;  ofhomiletieal  science,  and 


we  welcome  this  booU,  and  do  not  ^^ff^^'l^^ZZ'" '^^^^ 
„™,ual  of  the  kind  that  has  J'^'  ™'™,'°^,°^:  We  io  not  like  to 
treats  homiletics  as  not  °"Y 'm  the  fonne  Homile.ies  deals  with 
»lmit  the  latter  view-nor  hard  5  t"c  »  «>«  „      „,f  „,  „,,„„! 

theology,  and  theology  is  a  ^"™'=,  •  ^"'  f^f.n'.rt,  has  appeared 
bardly  admit  to  be  a  se  enec ;  and  '  ^  '=;;^\;,"°  „„  \,,,  ,„[  of  rcu- 
to  us.  as  usually  treated  u,  book  ,  hn  "  •■-  b^tt^^:^,'  ,  ^  „i,„ 

de  ing  preaching  arulieia.  T^l^etonc  ""^"^  /,„„,„'  ^  ,^;m  than 
professions,  apply  to  1™  P'' f '^<^°"7; "  ,,f  °;  p.j  ;  .etoric  ,md  oratory 
In  manner  by  the  pecnhar  t'-'™  ==  "^  '-'=  ^  ''^^^^  ,,„„a,„  at  the  bar, 
have  always  seemed  to  us  subs.ant uUy  tl>e    a^  ^^^^^^^^^  ^^^^_ 

'p-e^r S:":;'-!.:  sub/ct  f^XW,  we  may  congratulate  the 


502  NOTICES    OF   THE    PRESS. 

profession  on  tLc  appearance  of  so  good  a  one  as  that  of  Dr.  Kidder. 
It  is,  we  believe,  the  first  textbook  wliicli  has  appeared  from  our 
Methodist  theologieal  schools,  and  if,  as  a  beginning,  it  foreshadows 
the  character  of  our  future  literarj'  outgiAings  from  these  important 
institutions,  we  may  expect  these  schools  to  take  high  rank. 

Considering  its  subject  from  a  scientific  standpoint.  Dr.  Kidder's 
volume  is  thoroughly  scientific  in  form.  It  is  technical  m  style  and 
logical  in  method— systematic  and  precise  throughout.  Our  yc'ung 
preachers,  who  have  passed  through  their  examination  in  logic  and 
psychology,  will  indeed  find  that  in  studying  it  they  are  refreshed 
with  a  good  resume  of  their  previous  studies,  the  work  being  based  on 
logic  and  psychology  in  their  best,  their  most  recent  results,  as  given 
us  by  Sir  William  Hamilton ;  for  Dr.  Kidder  distinctly  asserts  homi- 
letics  not  to  be  a  "  branch  or  species  of  rhetoric,"  but  a  "  higher 
science,  to  which  rhetoric,  logic,  and  other  systems  of  human  knowl- 
edge are  tributary."  Students  who  have  turned  away  with  disgust 
from  the  incredible  technical  puerilities  of  such  writers  as  Sturtevant, 
or  followed  them  out  as  they  would  the  antics  of  Don  Quixote,  only 
for  the  amusement  they  afford,  will  treat  the  scientific  or  technical 
characteristics  of  Dr.  Kidder's  treatise  very  differently.  The  manly 
sense  and  sustained  vigor  of  his  pages  will  not  only  command  their 
respect,  but  be  found  instructive  and  strengthening.  A.s  the  author 
enters  upon  his  more  direct  theme— the  real  work  of  preparing  and 
delivering  sermons— the  student  will  find  him  peculiarly  rich  in  in- 
struction and  interest. 

This  part  of  the  work  abounds  not  only  in  the  aptest  original  sug- 
gestions, but  in  gems  of  thought  from  the  best  writers  on  homiletics. 
The  author's  studies  of  the  subject  have  evidently  been  exhaustive; 
no  important  authority  has  escaped  his  attention;  and  his  volume 
may  be  pronounced  a  compendium  of  all  that  has  been  well  uttered  on 
its  subject.  Our  commendation,  we  are  aware,  is  exceedingly  strong, 
but  it  is  well  deserved.  It  will  be  a  long  time  before  this  book  can  be 
superseded  among  us. — 17ie  Methodist. 

The  preface  to  this  book  modestly  gives,  as  its  aim,  "to  aid  clerical 
students  and  junior  ministers  in  preparing  for  their  life-work."  Con- 
sidered with  reference  to  this  proposed  end,  I  know  no  rival  to  the 
tiook,  nor,  indeed,  any  that  approaches  it  in  excellence.  It  exhibits 
all  the  essential  requisites  of  a  good  text-book  for  students  :  sim])licitj 
of  arrangement,  comprehensiveness  of  outline,  directness  of  statement, 
and  fullness  of  illustration,  along  with  the  necessary  brevity  and  com- 
pactness. The  young  men  of  this  generation  who  commence  theji 
Rtudy  of  the  art  of  preaching  under  the  guidance  of  this  book  ha^e 
greater  advantages  than  any  generation  of  their  predecessors. 

But  Dr.  Kidder  lias  far  transcended  the  modest  aim  of  his  preface. 
Ilia  book  is  not  only  an  admirable  text-book  for  students,  but  is  also 
one  of  the  most  comi)lete  historical,  scientific  treatises  on  preaching 
that  lias  appeared  in  any  country.     He  has  thorougldy  mastered  tli« 


NOTICKS    OF   THE    I'JiESS.  503 

lubject,  not  only  in  Us  nature,  but  also  in  its  liistoiy  and  litfrature ; 
and  lias  digested  his  ample  material  into  a  compaet  and  pregnant 
treatise,  covering  both  theory  and  practice. 

This  commendation  may  seem  very  strong ;  but!  think  I  am  fully 
eutitled  to  use  it.  tome  years  ago  I  eontemi)lated  the  preparatioji  of 
such  a  book,  and  gathered  and  studied  all  the  leading  writers  on  the 
subject.  The  opinion  which  1  ofter  is,  therefore,  not  a  random  judg- 
ment. I  trust  that  Dr.  Kidder's  book  will  find  its  way  not  merely  into 
the  hands  of  students,  but  of  all  our  ministers. — Dr.  M'Clintock,  in 
Chrutian  Advocate. 

This  is  an  excellent  book.  The  author  shows  familiarity  with  i)re- 
vious  labors  la  this  department,  and  a  correct  appreciation  of  the 
Bubjecl.  Ilomiletics  is  treated  as  an  independent  science — the  science 
of  preaching;  not  a  species  of  rhetoric,  as  stated  by  Vinet,  nor  an 
"ollshoot  of  logic,"  as  stated  by  Whatel}'.  Higher  than  either  logic 
or  rhetoric,  it  is  a  science  to  which  they,  with  other  systems  of  human 
knowledge,  are  tributary.  Preaching  is  a  peculiar  institution  of 
Christiaaity,  originally  and  authoritatively  introduced  by  Christ  as  the 
chief  agency  for  extending  his  religion.  Dr.  Kidder,  in  the  twenty- 
two  chapters  of  his  book,  shows  the  relations  of  horailctics  to  its  kin- 
dred sciences ;  gives  some  sensible  rules  for  the  use  of  materials  at 
the  preacher's  command,  and  commends  himself  by  a  judicious  treat- 
ment of  the  st^le  of  sermons,  and  the  best  mode  of  preaching.  There 
is  an  interesting  section  on  the  "  Historical  View  of  the  Practice  and 
Tlieory  of  Preachers  in  Different  Ages  and  Countries  in  Reference  to 
the  Mode  of  Delivery."  The  result  is  thus  expressed  :  "  After  three 
hundred  years  of  discussion  and  experiment  with  reference  to  the 
advantages  and  disadvantages  of  reading,  the  best  modern  opinion  is 
in  favor  of  the  primitive  mode  of  extemporaneous  address,  rendered, 
however,  as  nearly  perfect  as  possible  by  collateral  and  auxiliary 
writing."  In  the  Appendix  there  is  a  full  summary  of  the  opinions 
of  leading  divines,  authors,  and  Churches  on  the  modes  of  preaching, 
upon  which  the  historical  view  is  based,  beginning  with  Bishop 
Burnet,  in  1G92,  and  including  the  most  recent  statements  of  cccle- 
eiastical  bodies  and  individual  writers.  The  Appendix  also  contains 
an  extended,  perhaps  exhaustive,  bibliography  of  the  subject,  with 
brief  analyses  of  the  more  important  rare  treatises. — The  (Baptist; 
J^^e'W  ]  jrh  Chronicle. 

Suggostivcness  is  the  controlling  feature  of  this  work.  You  are  in 
a  slate  of  wonder,  when  once  through  it,  at  the  immense  field  trav- 
ersed, with  gratitude  inexpressible  at  the  grand  views  in  regions 
beyond,  to  the  verge  of  whic'i  you  have  been  delightfully  led  by  a 
hand  so  loving.  As  Dr.  M'Clintock  says  that  the  minister  of  to-day 
has  an  advantage  in  this  book  unknown  to  other  days,  so  I  say,  that  if 
with  it  the  main  diiliculties  of  preaching  do  not  disaiipear,  it  were 
wisdom  for  any  one  to  retire  to  private  life.— J.  W.  S.,  in  California 
Chrutian  Advocate. 


604  NOTICES    OF  TUE    PKESS. 

It  is  a  thoroughly  systematic  work,  embracing-  every  branch  of  lh« 
subject,  and  is  without  exception  the  most  thorough  treatise  we  have 
ever  met  witli. — L(/ndoii  PahlisJitrs'  Clroular. 

The  worli  before  us  talces  a  broad  and  enlightened  view  of  its  sub- 
ject, and  rescues  homiletics  from  the  subordinate  position  to  which  it 
has  been  assigned  by  an  inordinate  ritualism  on  the  one  hand,  or  the 
eecularizing  tendencies  of  the  scholastic  theology  on  the  other.  An- 
ciently and  generally  through  the  Middle  Ages  it  rested  on  the  basis 
of  chissical  rhetoric.  The  development  of  Christian  rhetoric  from  the 
pastoral,  or,  as  it  has  been  called,  "  the  Christian  and  Churchly  life 
principle,"  has  not  been  made.  The  sermon  as  a  production  of  Chris- 
tian rhetoric  developed  from  the  Church-life  relation,  has  been  the 
Blow  growth  of  centuries.  The  sermon  has  a  history  of  its  own,  a 
Bcience  of  its  own,  a  sphere  and  destiny  all  its  own.  What  could 
heathenism  propose  as  an  aim  of  oratory,  and  an  object  of  eloquence, 
to  be  compared  with  the  salvation  of  the  soul  ?  The  themes,  the  ends, 
the  sources  of  revelation  were  infinitely  above  the  conceptions  of  the 
most  enlightened  of  the  heathen  nations.  The  character  of  God,  the 
grandeur  of  the  moral  government,  the  m3"steries  of  redemption,  the 
glories  of  heaven,  the  terrors  of  hell,  the  certainties  of  spiritual  and 
eternal  things,  the  responsibilities  of  human  beings  under  the  noon- 
day light  of  these  revelations  of  the  Avorld  to  come,  all  conspired  to 
elevate  Christian  oratory  above  all  conceptions  of  Grecian  or  Roman 
models.  It  is  too  sacred,  too  sublime,  to  be  fashioned  in  their  schools. 
The  Church  has  been  long,  culpably  long,  in  disenthralling  the  pulpit 
from  the  toils  of  the  heathen  masters  of  rhetoric,  or  the  manners  of  tho 
theater.  But  at  last  the  living  principle  of  Christianity  has  herein 
individualized  itself,  and  subordinated  true  science  and  philosophy 
to  its  own  uses,  and  presented  to  the  world  homiletics  as  a  Christiat 
science. 

It  is  an  admirable  feature  of  this  work  that  it  considers  the  homilet- 
ical  functions  of  the  minister  in  connection  with  the  multiplied  and 
'expanded  agencies  of  the  modern  Church.  The  activity  of  Christian 
benevolence  has  opened  new  fields  for  Christian  oratory.  Aside 
from  llie  regular  Sabbath  services,  and  from  the  common  liabilities  of 
demand  in  all  ages  for  "  funerals,  special  providences,  and  festive  oc- 
ca.sions,"  we  now  reckon  the  claims  of  temperance,  missions,  Sunday 
ichools,  education,  and  multiplied  public  charities.  These  are  not 
occasional,  but  uniform.  They  are  part  of  the  organic  life  of  tha 
Church.  The  platform  has  hence  become  second  only  to  the  pulpit 
f(jr  the  advocacy  of  truth  and  benevolence,  and  as  the  theater  of  sacred 
eloquence.  Preaching  lo  children  our  author  brings  under  a  distinct 
licad  in  this  "  classificalion  of  sermons."  It  is  expected  of  the  minis- 
ter of  the  Gospel  in  this  day  that  he  will  be  the  advocate  of  all  humane, 
religious,  and  educational  enterprises  ;  and  Dr.  Kidder  has  done  wcL' 
In  thus  setting  the  standard  before  the  aspirant  to  the  sacred  olliee.— 
Methodigt  QuarUrly 


Princeton  Theologi 


ical  Seminary-Speer  Lib'.jr 


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